鄧承軒. / "2009年6月". / "2009 nian 6 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves [72]-76). / Abstracts in Chinese and English. / Deng Chengxuan. / Chapter 1. --- 導論 --- p.1 / Chapter 1.1 --- 《腓立比書》的兩個重要主題：喜樂與同心合意 --- p.1 / Chapter 1.2 --- 喜樂與同心合意的關係 --- p.3 / Chapter 1.3 --- 喜樂與同心合意關係的詮釋 --- p.4 / Chapter 1.4 --- 腓立比教會背景的「新」觀點 --- p.6 / Chapter 1.4.1 --- 腓立比教會的「敵人」 --- p.6 / Chapter 1.4.2 --- 腓立比教會與羅馬社會的互動關係 --- p.8 / Chapter 1.5 --- 受苦的含義 --- p.11 / Chapter 1.6 --- 硏究問題 --- p.15 / Chapter 2. --- 喜樂與苦難 --- p.17 / Chapter 2.1 --- 引論 --- p.17 / Chapter 2.2 --- 從釋經學者中初部闡釋喜樂的產生 --- p.19 / Chapter 2.3 --- 苦難中喜樂之相關前設 --- p.25 / Chapter 2.4 --- 對苦難中喜樂前設的批判 --- p.27 / Chapter 2.5 --- 對喜樂的分析 --- p.30 / Chapter 2.6 --- 結論 --- p.32 / Chapter 3. --- 同心合意與福音 --- p.33 / Chapter 3.1 --- 引論：同心合意與「基督的讚美詩」 --- p.33 / Chapter 3.1.1 --- 同心合意的字詞分析 --- p.33 / Chapter 3.1.2 --- 同心合意的正反例子 --- p.36 / Chapter 3.1.3 --- 同心合意與「基督的讚美詩」的關係 --- p.37 / Chapter 3.2 --- 「基督的讚美詩」與反帝王的福音 --- p.37 / Chapter 3.3 --- 「基督的讚美詩」作爲反帝王福音的意義 --- p.39 / Chapter 3.3.1 --- 奴僕與君王的比較 --- p.40 / Chapter 3.3.2 --- 腓2:5-11的分析：弔詭性的基督 --- p.43 / Chapter 3.3.3 --- 小結 --- p.45 / Chapter 3.4 --- 重新配合腓立比教會的處境 --- p.45 / Chapter 3.5 --- 結論 --- p.49 / Chapter 4. --- 於終末論之框架下理解喜樂與同心合意的關係 --- p.51 / Chapter 4.1 --- 引論：闡述喜樂與終末思想的初部關係 --- p.51 / Chapter 4.2 --- 闡釋喜樂背後的終末論前設 --- p.53 / Chapter 4.3 --- 「既濟與末濟」的終末論 --- p.57 / Chapter 4.4 --- 「在基督裡」 --- p.60 / Chapter 4.4.1 --- 「在基督裡」的意思 --- p.60 / Chapter 4.4.2 --- 「在基督裡」的特質 --- p.60 / Chapter 4.4.3 --- 「在基督裡」與福音 --- p.61 / Chapter 4.5 --- 喜樂與同心合意在終末框架下的關係 --- p.62 / Chapter 4.5.1 --- 喜樂、福音與同心合意在《腓立比書》的關係……… --- p.62 / Chapter 4.5.2 --- 喜樂、福音與同心合意的關係與腓立比教會受苦的處境 --- p.64 / Chapter 4.6 --- 結論 --- p.66 / Chapter 5. --- 總結 --- p.68 / Chapter 5.1 --- 腓立比教會背景的再思 --- p.68 / Chapter 5.2 --- 喜樂與同心合意在《腓立比書》的連接 --- p.69 / Chapter 5.3 --- 保羅使用喜樂的修辭目的 --- p.70 / Chapter 5.4 --- 今日的意義 --- p.70 / 參考書目 --- p.72 / 第一手資料 --- p.72 / 第二手資料 --- p.72

Both Joy Kogawa's Naomi Nakane and Sky Lee's Kae Ying Woo attempt to overcome silence and secrecy in order to reconstruct their families' histories, particularly their matrilinear histories. Their task is problematic: Naomi has no mother, and Kae has too many maternal figures battling for control. Both narrators approach their texts (and their searches for identity) with a degree of ambivalence. In Obasan, Naomi's uncertainty over the family identity she attempts to uncover manifests itself in the silences which pervade the text. Over the course of the novel, she pushes aside silence, in the process giving rise to two problematic issues at the work's centre: first, the adult Naomi who narrates must re-enter the experiences of her younger, silenced self; secondly, Naomi must overcome an oppressive silence in order to tell a story both centred around and driven by silence. / Whereas Naomi is reluctant to delve into her history, Kae is eager to recover what has been hidden from her. Instead of the numerous silences which pervade Obasan, Kae's growing ambivalence surfaces as narrative unreliability. Disappearing Moon Cafe is strongly mediated by Kae, who acknowledges the extent to which her authority is problematic; in reconstructing her past, she often reinvents it as well. / This paper explores the parallels between Naomi's and Kae's searches for family, and the ways in which similar journeys find radically different narrative expression. While the text of Obasan resists the tendency to inscribe the silences of its family narrative, Disappearing Moon Cafe battles its desire to fill in the blanks, to romanticize and invent.

The purpose of this study was to examine the joyful lived experiences of mothers of children with special needs (CSN). Mothers, who are most identified as the primary caregivers of children with special needs, are subject to marginalization because of the societal perspective that having a disability is wrong and that care giving for a child with a disability is dominated by challenge or burden. This study gave voice to mothers of children with special needs so the joys of being a mother of a CSN can be better known and understood by medical, educational, and social service practitioners. The findings resulted in a reflective transformative adult learning model that practitioners can integrate into their discourse with mothers of a CSN. The qualitative research method autoethnography was used to reveal the mothers’ joyful experiences. Both internal and external data were collected from five mothers who were purposively sampled from a support group that is located in suburban Indianapolis, Indiana and from the researcher, also a mother to a child with special needs. External data in the form of transcribed interviews including personal writings of the mothers and internal data in the form of reflexive researcher field notes and personal writings were subject to analysis using the constant comparison method. The findings revealed that mothers of a CSN do experience challenges, but they have learned to find joy through the unique strengths of themselves and their children. They have discovered a purpose and have been transformed by their children. As a result of that transformation, they recognize that their children’s joy is their joy and that joy is defined as the “simple things” they and their children engage in. These simple and unique joys, however, require planning and collaboration. The researcher called those practitioners in the medical, educational, and social service communities to use the reflective practice of writing as a way to better understand how important joy is for mothers of a CSN so practitioners can transform their treatments, education, and services to include joy. / Department of Educational Studies

Currently, the spaces designated for death in the city of Toronto are separated from other programmes — in states that range from neglected, full, inactive or marginalized — while any new sites are pushed to the outskirts. The decrease in time provided to grieve and in places to face the mystery of death means Toronto residents are losing their connections to the sacred. The proposal aims to embrace grief in order to integrate this shadow of death into the urban fabric and everyday life of the Toronto community. Without this integration, loss, grief and death will remain on the periphery, increasing the danger of creating a city without memory — a city in denial of both death and its citizens’ mortality. So how can we acknowledge and address grieving, both as individuals and as a city? How can we, as a community within the city, grieve together? How can we make space for grief in the city? Seeking to implement a new vision for Toronto, this thesis project looks for ways to incorporate the cycle of life, death and rebirth into the city, allowing grief to be part of the urban reality. Locating a new centre for grief on the lakefront, the project learns from a variety of people, built works, data, sketches and books that range in reference from psychology and anthropology to sociology and architecture. All these disciplines are appropriated in order to inform the creation of a new centre that makes room for grief in an individual’s life, a community and the city. The thesis proposes “A Centre for (w)Resting Grief” that can be employed as a restorative, liberating, learning and socially-cohesive medium to facilitate and embrace each other’s life-long search for meaning after loss through grief work. The “Centre” designates a place for grief in the heart of urban Toronto. “Wresting Grief” describes the intention to regain the proper position of grief as a natural process in our lives. “Resting Grief” refers to then being able to confront and be at peace with loss in our contemporary society.

Thesis (M.C.S.)--Regent College, 1990. / Includes abstract and vita. Includes bibliographical references (leaves 147-151).

Thesis (M.C.S.)--Regent College, 1990. / Includes abstract and vita. Includes bibliographical references (leaves 147-151).

Thesis (M. Div.)--Grace Theological Seminary, 1986. / Abstract. Includes bibliographical references (leaves 51-53).

Academic diss.--Faculty of humanities--Umeå--Umeå university, 1996. / Bibliogr. p. [231]-242. Index.

Christian joy is identified by linguistic and symbolic, experiential and psychological studies, and by a study of its opposite, sorrow. The final and most comprehensive approach is Biblical and theological. Here, through Judaism and Christianity, the genesis and fulfilment of Christian joy is examined, in life and the gifts of God, in hope, and in union with God. It is defined as "a gift of God's Holy Spirit as man becomes one with Christ in love." Five hypotheses are evaluated and confirmed: - 1. God is perfect joy, 2. God is the source and end of all Christian joy, 3. Jesus Christ is both the most joyful and the most sorrowful of men, 4. The Christian participates in the joy and sorrow of Jesus Christ, 5. Christian joy is eschatological in nature. The need is stressed for a fuller understanding and expression of Christian joy, which is seen as the complement of Christian love, and as a distinguishing characteristic of Christians, because of its primary intentional and ultimate satisfactory nature

The purpose of this doctoral dissertation was to explore the experiences of joy during Zumba exercise. A hermeneutic phenomenological methodology was employed to explore the essential structures or essence(s) of joy. Seven long-term Zumba patrons (one male, six females) participated in this study. Each participant engaged in three phenomenological interviews, observation by the principal investigator, and were invited to keep a journal of their Zumba experiences throughout the duration of the five-month study. One final focus group was conducted at the end of the individual interviews, which four participants attended. In addition, the principal investigator oriented to the phenomenon of joy in Zumba firsthand by experiencing weekly Zumba exercise classes for the period of one year. Three articles were constructed to present the findings from this research. The first article explores the visible, bodily forms and kinaesthetic feelings during Zumba exercise. Phenomenological analysis resulted in exploring joy through stomping, bouncing, and swaying experiences of e-motion. The second article explores somatic flow through an existential connection of body-other-world. Phenomenological analysis resulted in exploring somatic flow through rhythmical and effervescent connections via motions, gestures, postures, and felt connection. Finally, the third article explores the researcher’s bodily experiences while engaging in the phenomenological research process. Three experiential accounts are explored in this inquiry, including: participating in a Zumba exercise class; engaging in a phenomenological interview; and the process of writing and re-writing the experiences of joy. This doctoral research thus offers opportunities to sense and understand joy as a motile phenomenon during Zumba exercise classes and brings attention to the various ways joy may look, feel, and flow through felt connections of e-motion.