<p>Sammanfattning</p><p>Det övergripande syftet med denna studie var att undersöka vuxnas upplevelse av att studera, i perspektivet socialisation och identiteters rekonstruktion genom studier. Studiens preciserade syfte var hur individen rekonstrueras genom studier med frågeställningar utifrån centrala temata i den teoretiska ramen: Hur uppstår mötet med det rekonstruerande självet? Hur upplever och vad blir konsekvensen av individens möte med den generaliserade andre? Hur upplever individen mötet med de signifikanta symbolerna och vad innebär detta möte? Undersökningen har genomförts i form av en kvalitativ, öppen riktad intervjuundersökning. Respondenterna bestod av nio kvinnor studerande på Omvårdnadsprogrammet och Barn och fritidsprogrammet, inom den kommunala vuxenutbildningen. Data som framkom vid intervjuerna transkriberades ord för ord och analyserades därefter utifrån en teoriram som grundade sig på Moira von Wright och George Herbert Meads symbolinteraktionistiska perspektiv. I resultatet framkom tre centrala temata, som betydelsefulla för den vuxnas upplevelse av att studera. Dessa var möten – relationer, hinder och lärande. Det som framkom ur det empiriska resultatet som väsentligt, när det gällde upplevelsen av att studera som vuxen, var mötet med andra studerande och lärare. De hinder som beskrevs var tidsbrist och problem med att uttrycka sig, såväl muntligt som skriftligt, detta gällde även de studerande med svenska som första språk. Motiven till att studera som vuxen var en förhoppning om ökade möjligheter att få en fast anställning, en säker inkomst och en upplevelse av ökad gemenskap i samhället. Det som också upplevdes som betydelsefullt var att få de kunskaper som efterfrågades av arbetsgivare, samt att erhålla kunskaper som innebar ökade möjligheter att göra ett bra arbete. I studien framkom även en förhoppning om att genom studier få en ökad insikt och förståelse för hur det svenska samhället fungerade. Flera av respondenterna uttryckte att deras studier fått dem att se med nya ögon på tillvaron och sitt liv. Mitt resultat visade att det rekonstruerande självet uppstod genom lärande i interaktion med individens miljö. Ett samspel som var beroende av tillgängligheten till de signifikanta symbolerna och den generaliserade andre. Möjligheten att del av de signifikanta symbolerna, förmågan att kommunicera, framkom i sin tur som avgörande för mötet med den generaliserade andre och var också den faktor som gav möjlighet till känslan av samhörighet, utveckling och trygghet.</p>

Sammanfattning Det övergripande syftet med denna studie var att undersöka vuxnas upplevelse av att studera, i perspektivet socialisation och identiteters rekonstruktion genom studier. Studiens preciserade syfte var hur individen rekonstrueras genom studier med frågeställningar utifrån centrala temata i den teoretiska ramen: Hur uppstår mötet med det rekonstruerande självet? Hur upplever och vad blir konsekvensen av individens möte med den generaliserade andre? Hur upplever individen mötet med de signifikanta symbolerna och vad innebär detta möte? Undersökningen har genomförts i form av en kvalitativ, öppen riktad intervjuundersökning. Respondenterna bestod av nio kvinnor studerande på Omvårdnadsprogrammet och Barn och fritidsprogrammet, inom den kommunala vuxenutbildningen. Data som framkom vid intervjuerna transkriberades ord för ord och analyserades därefter utifrån en teoriram som grundade sig på Moira von Wright och George Herbert Meads symbolinteraktionistiska perspektiv. I resultatet framkom tre centrala temata, som betydelsefulla för den vuxnas upplevelse av att studera. Dessa var möten – relationer, hinder och lärande. Det som framkom ur det empiriska resultatet som väsentligt, när det gällde upplevelsen av att studera som vuxen, var mötet med andra studerande och lärare. De hinder som beskrevs var tidsbrist och problem med att uttrycka sig, såväl muntligt som skriftligt, detta gällde även de studerande med svenska som första språk. Motiven till att studera som vuxen var en förhoppning om ökade möjligheter att få en fast anställning, en säker inkomst och en upplevelse av ökad gemenskap i samhället. Det som också upplevdes som betydelsefullt var att få de kunskaper som efterfrågades av arbetsgivare, samt att erhålla kunskaper som innebar ökade möjligheter att göra ett bra arbete. I studien framkom även en förhoppning om att genom studier få en ökad insikt och förståelse för hur det svenska samhället fungerade. Flera av respondenterna uttryckte att deras studier fått dem att se med nya ögon på tillvaron och sitt liv. Mitt resultat visade att det rekonstruerande självet uppstod genom lärande i interaktion med individens miljö. Ett samspel som var beroende av tillgängligheten till de signifikanta symbolerna och den generaliserade andre. Möjligheten att del av de signifikanta symbolerna, förmågan att kommunicera, framkom i sin tur som avgörande för mötet med den generaliserade andre och var också den faktor som gav möjlighet till känslan av samhörighet, utveckling och trygghet.

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The main purpose of the thesis is: on the basis of an analysis and interpretation of Plato's Dialogues, to describe his personal characteristics in its relation to his pedagogic reality, and, on the basis of these descriptions, to analyse and interpret his teaching methods as a result of two different processes. The scientific perspectives of the thesis are inspired by hermeneutic philosophy of history and especially by the theories of Paul Ricoeur and Hans-Georg Gadamer. Furthermore, the perspective is grounded on three concepts of pedagogics, by the help of which both explicit and implicit pedagogic processes are analysed. In order to interrelate the interpretations some analytical and interpretational models have been used, based on Ricoeur's mimesis concept and his theory of narrative identity. The final interpretations maintain that a particular line runs through Plato's teaching, and that its goal is intellectual autonomy and a change in the pupil's whole view of the world, which implies a fusion between intellect and existential experience. This line shows that Plato teaches in both a sensual and spiritual dimension and that these processes, though contrasted, function in parallel. The goal of intellectual autonomy demonstrates how Plato breaks with his culture and by doing so recommends solitude - something quite revolutionary in an age when the group, a strong sense of community and of being one of Us sets its stamp on everyones mentality. An interpretation of the Symposium shows how any change in world view calls for a combination of existential experience and thought. The main principal features in Plato's teaching methods are presented as preparation, change, liberation and wisdom.

Στόχος της εργασίας είναι να διερευνήσει τη σχέση των αισθητών πραγμάτων με τις Ιδέες εξετάζοντας όχι μόνο το γεγονός της ίδιας της συμμετοχής, αλλά και τον τρόπο που αυτή επιτυγχάνεται, καθώς και τα προβλήματα που ανακύπτουν από την εν λόγω σχέση. Σε κάθε διάλογο χωριστά επιχειρούμε να εξετάσουμε ποια είναι τα προβλήματα εκείνα που οδηγούν τον Πλάτωνα στη θέση της Θεωρίας των Ιδεών, καθώς και το αν επιλύονται και με ποιόν τρόπο. Πιο συγκεκριμένα, στον Φαίδωνα οι Ιδέες παρουσιάζονται για πρώτη φορά με πιο συστηματικό τρόπο, ως εκείνες οι οντότητες οι οποίες είναι υπεύθυνες για το ότι τα επιμέρους αισθητά αντικείμενα έχουν μια συγκριμένη ιδιότητα. Οι Ιδέες εισάγονται στον διάλογο ως ένα ακόμα επιχείρημα για την αθανασία της ψυχής. Ωστόσο, είναι σημαντικό να συγκρατήσουμε ότι και τα επιχειρήματα που προηγούνται αυτού, στηρίζονται στις Ιδέες και μας παρέχουν σημαντικές πληροφορίες τόσο για τις ίδιες όσο και για τη σχέση τους με τα αισθητά. Για αυτόν ακριβώς τον λόγο το κεντρικό ζήτημα της εργασίας εξετάζεται στο σύνολο του διαλόγου, ώστε να γίνει σαφές πώς προκύπτει η Θεωρία των Ιδεών και το πρόβλημα της μέθεξης των αισθητών σε αυτές. Περνώντας στο δεύτερο κεφάλαιο της εργασίας, διαπιστώνουμε ότι η πρώτη συζήτηση περί Ιδεών γίνεται στο τέλος του πέμπτου βιβλίου της Πολιτείας και λειτουργεί ως επεξήγηση της θέσης ότι κυβερνήτες της ιδανικής πολιτείας πρέπει να είναι οι φιλόσοφοι, οι οποίοι είναι γνώστες της αλήθειας. Όπως και στον Φαίδωνα, έτσι και εδώ προκύπτει ότι για κάθε σύνολο πραγμάτων υπάρχει και μια Ιδέα (507b, 596a) στην οποία αυτά μετέχουν και αποκτούν την ανάλογη ιδιότητα. Ωστόσο, μια Ιδέα έχει εξέχουσα θέση στον συγκεκριμένο διάλογο και δεν είναι άλλη από την Ιδέα του Αγαθού. Η Ιδέα του Αγαθού, έτσι όπως εξετάζεται στο παρόν κεφάλαιο, δεν μας προσφέρει πολλά αναφορικά με τη μέθεξη των αισθητών στα Είδη, αλλά η σημασία της έγκειται σε ένα διαφορετικό τύπο μέθεξης, αυτόν των Ιδεών στην Ιδέα του Αγαθού. Η μελέτη της σχέσης Ιδεών και αισθητών πραγμάτων, ολοκληρώνεται στο τρίτο και τελευταίο κεφάλαιο της παρούσης εργασίας, μέσα από την εξέταση του Παρμενίδη. Έτσι όπως εξετάζουμε το ζήτημα της μέθεξης στο παρόν κεφάλαιο, το ενδιαφέρον μας επικεντρώνεται τόσο στις λεπτομέρειες αναφορικά με τη Θεωρία των Ιδεών, όσο και στον εντοπισμό και την εξέταση των παραδοχών του Σωκράτη. Επιχειρούμε μια συνολική μελέτη του κεντρικού θέματος, της μέθεξης, όχι μόνον έτσι όπως αυτό παρουσιάζεται στον Παρμενίδη, αλλά και στη σχέση του με τους δύο προηγούμενους διαλόγους. / --

O homem é o maior predador da natureza e de si mesmo. A gravidade dos problemas gerados por essa atitude predatória, com o passar do tempo, despertou para a necessidade de uma consciência ecológica, voltada à preservação do meio em que prolifera a vida. O conceito de meio ambiente é incerto. A Constituição Federal de 1988, contudo, inovando em matéria de bem público, definiu meio ambiente como bem de uso comum do povo e essencial à sadia qualidade de vida , criando uma terceira categoria de bens, formada por bens que não são públicos nem particulares, mas de interesse público. Como conseqüência desse novo conceito, a Carta Constitucional estabeleceu limites à utilização do bem ambiental limites imanentes , na medida necessária para garantir uma vida saudável. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-05-14T19:36:51Z No. of bitstreams: 1 Dissertacao Noerci da Silva Melo.pdf: 480912 bytes, checksum: 5a8a84fa0f3e00ff6da7682930f67808 (MD5) / Made available in DSpace on 2014-05-14T19:36:51Z (GMT). No. of bitstreams: 1 Dissertacao Noerci da Silva Melo.pdf: 480912 bytes, checksum: 5a8a84fa0f3e00ff6da7682930f67808 (MD5) / The human being is the biggest predator of himself and the surrounding environment. The magnitude and the gravity of the problems created by this predatory behavior, as time goes by, made people conscious of the need of a new ecological awareness, with a focus on the environment and its preservation as a way to protect wildlife. The concept of environment is uncertain. In 1988 the Federal Constitution, however, innovating in terms of well-being, defined environment as a public property to be used by the people which is essential for a healthy life , this way creating a new category of public properties, formed by properties which are neither public nor private, but of general interest. As a consequence of this new concept, the Constitution established limits for the use of the environment immanent limits, in the right amount to guarantee a healthy way of life.

O homem é o maior predador da natureza e de si mesmo. A gravidade dos problemas gerados por essa atitude predatória, com o passar do tempo, despertou para a necessidade de uma consciência ecológica, voltada à preservação do meio em que prolifera a vida. O conceito de meio ambiente é incerto. A Constituição Federal de 1988, contudo, inovando em matéria de bem público, definiu meio ambiente como bem de uso comum do povo e essencial à sadia qualidade de vida , criando uma terceira categoria de bens, formada por bens que não são públicos nem particulares, mas de interesse público. Como conseqüência desse novo conceito, a Carta Constitucional estabeleceu limites à utilização do bem ambiental limites imanentes , na medida necessária para garantir uma vida saudável. / The human being is the biggest predator of himself and the surrounding environment. The magnitude and the gravity of the problems created by this predatory behavior, as time goes by, made people conscious of the need of a new ecological awareness, with a focus on the environment and its preservation as a way to protect wildlife. The concept of environment is uncertain. In 1988 the Federal Constitution, however, innovating in terms of well-being, defined environment as a public property to be used by the people which is essential for a healthy life , this way creating a new category of public properties, formed by properties which are neither public nor private, but of general interest. As a consequence of this new concept, the Constitution established limits for the use of the environment immanent limits, in the right amount to guarantee a healthy way of life.

This thesis explores the conditions of neoliberal power through the lens of finance as a specific form of social mediation. Based on the recognition that neoliberal financialisation is mediated by financial forms that are characterised by a high degree of abstraction, the conceptualisation proceeds through an immanent critique aimed at tracing out the social sources behind them. In doing so it seeks to uncover the deep structures that make neoliberal power possible yet which tend to remain misrecognised through the refraction produced by its apparent forms. The highly financialised economy of Sweden serves as the concrete case for examining this social phenomenon. Neoliberal power, it is argued, derives its strength from a deepening fetishism that naturalises the alienated condition of the globalised capital relation, ultimately rooted in the way that money absents its own social source. This absenting gives rise to the false but necessary narcissistic social consciousness upon which the process as a whole relies. The absence of a concept of money’s own absenting in theories of neoliberal power tends to reproduce the detotalizing abstraction that the process itself depends on, with implications for the possibility for transformative change.

Since Schleiermacher, in nineteenth century, liberal theologians neglected the doctrine of the Trinity. However, on the basis of the Hegelian influence, leading 20th century theologians, Barth, Moltmann, Jüngel and Pannenberg revitalized the doctrine of the Trinity. This revitalization was however based on a re-interpretation of the Nicene theology, in which vital elements of Nicene theology and its reformed affirmation were altered by their approach to the doctrine of the Trinity. Reformed doctrine of the Trinity is based on the Nicene formulation of the doctrine of the Trinity. In order to make a reformed assessment of this revitalization of the doctrine of the Trinity, one first has to attend to its Nicene formulation. Nicene theologians interpret the doctrine of the Trinity on the basis of the Scripture against heresies. Athanasius confirms not only the Son’s ‘homoousia’ with the Father, but also the Spirit’s homoousia with the Father. In this regard, Athanasius protects the deity of the Son and the Spirit. Basil and the two Gregories follow Athanasius. They also apply the term ‘homoousia’ to the Spirit. Especially, the Cappadocian theologians set the following formula of the doctrine of the Trinity: One essence, three hypostaseis. For them, according to the particularity of their attributes, the Father, the Son and the Holy Spirit are distinguished, however, according to their common essence, there is one God. Their main idea is that the three hypostaseis are equally God. They focus on the deity of the Son and the Holy Spirit against Arians and Pneumatomachians. They strongly emphasize the unity of nature or essence of God on the basis of the priority of theologia over economia. <ol> <li> Karl Barth’s starting point is the revelation of God. For him the doctrine of the Trinity is three repetitions of God himself: Revealer, Revelation, and Revealedness. Barth identifies the the immanent Trinity with the economic Trinity. From this, his Christology always refers to the ensarkos Logos. And he uses the term ‘Seinsweise’ instead of the term ‘person’.</li> <li> For Moltmann, the content of the doctrine of the trinity is the crucifixion of Christ itself, and the form of the crucified one is the Trinity. He focuses on the passibility of God. He also identifies the immanent with the economic Trinity. His social understanding of the concept of divine Person is based on panentheism.</li> <li> As with Moltmann Jüngel concentrates on the ‘death of God’. For him, the theology of the death of God is based on Luther’s theology of the cross. The Christian doctrine of the triune God is the epitome of the story of Jesus Christ. With Barth and Moltmann he identifies the immanent Trinity with the economic Trinity.</li> <li> Pannenberg’s doctrine of the Trinity implies the divine self-disclosure in Jesus Christ. His Christology is ‘from below. And Pannenberg’s concept of person is the reciprocal relationship between persons.’ He confirms the identification of the immanent Trinity and economic Trinity.</li> <li> Modern understanding of the doctrine of the Trinity on the basis of Panentheism differs from the Reformed tradition which emphasizes the distinction between the immanent Trinity and economic Trinity, and uses the notion of person as a metaphor of the distinction.</li></ol> The doctrine of the Trinity is closely connected with the Church since it is constituted by the Triune God. Therefore, the implications of the doctrine of the Trinity are important for practical church life. / Thesis (PhD)--University of Pretoria, 2008. / Dogmatics and Christian Ethics / unrestricted

In his book The Crucified God; Jürgen Moltmann argues that the Church’s identity and relevance are intimately tied to what Christian theology has to say about God’s response in Christ – in referring to the meaning of the suffering and crucified Christ for the suffering of humankind and the created order. However the problem of human suffering cannot be approached without becoming aware of how God, in his revelation, becomes involved in a Trinitarian way. The intention is to search for answers to the problem in Jürgen Moltmann’s understanding of the Holy Trinity in its relation to human suffering. The crucified God, in Christ and Christ in God, meets us in our moments and situations of despair and God-forsakenness. When we cry out – Where is God? – and whilst crying out to the unreachable God in our lack of capacity, He reaches down in Trinitarian involvement in our world and in our history. The Trinitarian God reaches down to us in his gracious love, and plants His cross alongside our crosses of pain and destruction. God does that in His unexplainable kindness in our world order of the globalization of extreme evil and total exploitation of everything in God’s created world. The Triune God makes our suffering His suffering, and in His unending love He becomes the crucified God – for us victims and perpetrators. / Dissertation (MA)--University of Pretoria, 2018. / Dogmatics and Christian Ethics / MA / Unrestricted