Thesis (M.A. (Hons.)- Visual Arts) -- University of Western Sydney, Nepean, 1997. / The thesis includes : Appendix 1- Catalogue of Works which comprises 59 coloured slides. The intent of this body of work is to visually interpret the book of poems "Akhenaten" by the Australian contemporary poet, Dorothy Porter. Thesis submitted for the degree of Master of Arts (Honuors) Visual Arts, University of Western Sydney, Nepean, Faculty of Visual and Performing Arts. Bibliography : p. 58-61.

This thesis examines how the occupations people hold, and the social classes in which they are situated, affect the way in which they form and express opinions. At a theoretical level, it unites the 'deep-structure' macroanalysis of social theory with the individualised microanalysis of how subjects form and express opinions in opinion research, reviving an approach that has not been pursued since early-20th-century social research. At a practical level, it responds to several recent and prominent failures of prediction by the opinion polling industry, and asks whether a broader understanding of 'mass opinion' can help avert such failures in future. The thesis argues that opinions are subjects' judgments about their social conditions, based on mental pictures they have of these conditions that combine the values and attitudes they hold with the information they have about their environment. Subjects form opinions based on these pictures via three 'means of thinking'-personality-traits, emotions, and reason-and express them using two kinds of 'means of articulation'-bodily organs and media. The thesis shows how the variety of occupations subjects hold, and the extremity of class differentials between them, introduce substantial plurality into their values and attitudes, the way they acquire information, how they think, and how they articulate themselves. In particular, it highlights the considerable asymmetries between higher- and lower-class subjects regarding: which parts of their social conditions they are experts about, and how far they are influenced by others; whether they think about their conditions more emotionally or with reasoning; and how great a range and quality of opportunities they have to articulate their views. The thesis closes by suggesting that these findings offer opinion researchers and social theorists clear directions for measuring 'mass opinion' in new ways, and potentially emancipating the voices of subjects whose opinions are suppressed in late-modern society.

Public-meaning originalists contend that judges properly interpret the Constitution only when they discover and apply its “original public meaning”—how the public understood the Constitution at the time it was adopted. Public-meaning originalism is premised on the “fixation thesis”—the meaning of any constitutional text is fixed when it is adopted. Concerns of the present, therefore, cannot affect constitutional meaning. Public meaning originalists acknowledge that the search for the fixed original meaning is not always successful, but it is always ontologically “there” to be found, even if epistemologically we sometimes fail to find it. The fixation thesis underwrites the powerful rhetoric of fidelity originalists deploy against nonoriginalists. Originalists insist that judges who interpret the Constitution using nonoriginalist approaches are “making up” constitutional meaning. But if original public meaning does not exist in the past as a fact which present interpreters can objectively retrieve, public-meaning originalists are equally guilty of “making it up.” The public-meaning enterprise thus rises or falls with its ontological claim that original public meaning is a fact in the past which anyone from the present can recover and apply without altering its objective character. Most public-meaning originalists have ignored the philosophical hermeneutic thesis that any investigation of the past is also shaped by the perspective of the interpreter in the present; the meaning of any text is mutually constituted by past and present. In this view, meaning does not exist in the past as a fact, but is created by the very interpretive effort to find it. Only two public-meaning originalists have defended the fixation thesis against this critique. Keith Whittington rejected it outright in his early work, while Lawrence Solum recently argued its compatibility with fixation. Both arguments fail. “Fixed constitutional meaning” and the other purported objectivities in which public-meaning originalists wrap their theory are no less touched by interpretive subjectivity than the theories new originalists attack. Like all human inquiries into proper action in particular situations, constitutional interpretation is necessarily affected by particularities of the judge, the issue before her, and their relation to constitutional history and contemporary constitutional imperatives. None of this is subject to adjudication by a priori rule or objective method, as public-meaning originalists imagine.No one is “faithfully” interpreting the Constitution in the way public-meaning originalists imagine. Everyone is doing the same interpretive thing, trying to connect the exigencies of the present with a document more than two centuries in force. The fixation thesis is false.

This thesis deals with the issue of language in order to reach at least halfway through - to the word as word and the crucial role of reading. Therefore I deliberately begin with seemingly unrelated topics such as science, art and technology. This should clear the way to the tongue to be showed at the end that the language is not only in the actual speaking, but primarily lie in such call, which is reading.

[pt] Esta pesquisa tem como objetivo re-pensar o humano por meio da leitura de dois grandes pensadores, tendo em vista a existência do Dasein humano em Martin Heidegger e do rastro em Jacques Derrida. Repensar o humano se torna fundamental, na medida em que ele foi e é tomado como algo determinado ou determinável, como uma unidade que pode ser encontrada em sua essência e definida a partir de características específicas. Este modo de pensar e tomar o dito humano aparecem em diversos discursos sejam eles filosóficos, psicológicos ou do senso comum. O que resulta daí é uma relação com este suposto humano a partir de determinações pré-definidas, muitas vezes coisificadas, enclausuradas, tomadas como óbvias e, dessa forma, inquestionadas. Martin Heidegger foi um pensador de grande importância para repensar o humano, destruindo as bases que sustentavam as determinações deste e abrindo espaço para compreender outro modo de se relacionar com ele. A destruição metafísica do humano aparece em uma de suas obras capitais Ser e tempo (1927) a partir da analítica existencial do Dasein. Analítica esta fundamental para pensarmos o modo como Heidegger passa a re-pensar o humano e o lugar deste Dasein humano no início de seu pensamento. Em seguida, este Dasein humano será apresentado em obras mais tardias, onde Heidegger aborda o tema do humanismo de modo mais direto e apresenta a relação deste re-pensar junto à psicoterapia em seminários de Zollikon. Posteriormente a partir de uma desconstrução derridiana tentaremos abordar os limites desta destruição heideggeriana do humano, apontando alguns elementos de suma importância no pensamento de Jacques Derrida para que possamos alargar estes limites, re-marcando-os e transbordando-os. As obras utilizadas nesta passagem da pesquisa serão textos em que Derrida dialoga mais diretamente com Heidegger e aponta e acena para estas marcas e suas re-marcas. Por fim, será apresentado o re-pensar e o re-marcar o humano a partir de leituras derridianas em que o autor tangencia e responde às demandas e chamados de um quem, um quem humano, um quem, talvez, derridiano. Tais remarcas terão como objetivo acenar para um re-pensar o humano a partir do rastro (Trace), fazendo tremer as supostas relações em jogo deste humano na filosofia, nas ciências humanas, na experiência diária e na psicoterapia. / [en] This research aims to re-think the human being through the reading of two major philosophers, thinking the Dasein s existence in Martin Heidegger and the trace in Jacques Derrida. Rethinking the human becomes fundamental once he was understood as something determined or determinable, as an unit that can be found in his essence and defined by specific characteristics. This way to think and understand the so called human appears in different speeches whether they are philosophical, psychological or from the common sense. Resulting in a relation with this so-called human within pre-defined determinations, often objectified, closed and taken as an obvious fact and, thus, unquestioned. Martin Heidegger was an important philosopher to the rethinking of the human on destroying the basis underlaying human determinations, making way to understand another approach on how to relate to him. The metaphysical destruction of this human appears in one of his capital works Being and Time (1927) and from the existential analytic of Dasein. This analytic is paramount to think how Heidegger starts to re-think the human and the place of this human Dasein at the beginning of his thought. Subsequently, this human Dasein will be presented in his later works, where Heidegger approaches the humanism theme more directly and presents the relation of this re-thinking with the psychotherapy in the Zollikon seminars. Furthermore, we will try to approach the limits of this heideggerian destruction of the human from a derridian deconstruction, pointing out some important elements from the thought of Jacques Derrida to be able to extend this limits, re-marking them and overflowing them. The texts used at this point of the research will be the ones in which Derrida dialogues more directly with Heidegger. Pointing out these marks and their re-marks. Finally, the human rethinking and re-marking will be presented from derridian readings, in which the author tangents and responds to the demands and calls of a who, a human who, a who, maybe derridian. These remarks will aim to re-think the human from the trace, shaking this human s supposed relations, at stake in philosophy, in human sciences, in everyday experiences also in psychotherapy.

This thesis compares the later poetry of Breyten Breytenbach and Lucebert from the phenomenological approach of landscape as dwelling. The metaphor of landscape as dwelling is derived from the art philosophy of Martin Heidegger, which emphasises the importance of truth as aletheia (or “disclosure”), the cultural geography of John Wylie, which illuminates the notion of landscape as tension, and the anthropology of Tim Ingold with reference to the dwelling perspective, adopted from Heidegger’s philosophy on dwelling. The thesis destructs the Cartesian idea of landscape, which relates to the constructivist description of landscape as a way of seeing. The destructive reading shows that mortals’ dwelling on earth is inherently part of the landscape, which means that landscape opens up as an expression of Dasein’s fundamental being-in-the-world, rather than a scene looked upon from afar. Furthermore, this thesis uses Ingold’s distinction between the landscape and the taskscape (Ingold, 2000:195), and Heidegger’s notion of the fourfold (Heidegger, 1989:172), to make a desctructive reading of the poets’ work, with specific reference to William Spanos’s destructive criticism. It investigates a number of poems from Breytenbach’s Nine landscapes of our time bequeathed to a beloved (Nege landskappe van ons tye bemaak aan ʼn beminde, 1993), Paper flower (Papierblom, 1998), The wind-catcher (Die windvanger, 2007), The principle of dust (Die beginsel van stof, 2011) and Catalects (Katalekte, 2012), and Lucebert’s Harvests in the roaming garden (Oogsten in de dwaaltuin, 1981), The swamp rider from paradise (De moerasruiter uit het paradijs, 1982), Console the hysterical robot (Troost de hysterische robot, 1989), Of the malt-like profligate (Van de maltentige losbol, 1993) and Of the motionless agitator (Van de roerloze woelgeest, 1994). The analyses focus specifically on the destruction of the traditional landscape idea by emphasising Dasein’s everyday activities, and his/her dis-covering approach toward the elements of the fourfold. The thesis concludes with a comparison of the work of the poets in terms of their destruction of the notion of landscape, the temporality of the taskscape, the taskscape as an ensemble of tasks, and a systematic reading of dwelling. / PhD (Afrikaans en Nederlands), North-West University, Potchefstroom Campus, 2015

This thesis compares the later poetry of Breyten Breytenbach and Lucebert from the phenomenological approach of landscape as dwelling. The metaphor of landscape as dwelling is derived from the art philosophy of Martin Heidegger, which emphasises the importance of truth as aletheia (or “disclosure”), the cultural geography of John Wylie, which illuminates the notion of landscape as tension, and the anthropology of Tim Ingold with reference to the dwelling perspective, adopted from Heidegger’s philosophy on dwelling. The thesis destructs the Cartesian idea of landscape, which relates to the constructivist description of landscape as a way of seeing. The destructive reading shows that mortals’ dwelling on earth is inherently part of the landscape, which means that landscape opens up as an expression of Dasein’s fundamental being-in-the-world, rather than a scene looked upon from afar. Furthermore, this thesis uses Ingold’s distinction between the landscape and the taskscape (Ingold, 2000:195), and Heidegger’s notion of the fourfold (Heidegger, 1989:172), to make a desctructive reading of the poets’ work, with specific reference to William Spanos’s destructive criticism. It investigates a number of poems from Breytenbach’s Nine landscapes of our time bequeathed to a beloved (Nege landskappe van ons tye bemaak aan ʼn beminde, 1993), Paper flower (Papierblom, 1998), The wind-catcher (Die windvanger, 2007), The principle of dust (Die beginsel van stof, 2011) and Catalects (Katalekte, 2012), and Lucebert’s Harvests in the roaming garden (Oogsten in de dwaaltuin, 1981), The swamp rider from paradise (De moerasruiter uit het paradijs, 1982), Console the hysterical robot (Troost de hysterische robot, 1989), Of the malt-like profligate (Van de maltentige losbol, 1993) and Of the motionless agitator (Van de roerloze woelgeest, 1994). The analyses focus specifically on the destruction of the traditional landscape idea by emphasising Dasein’s everyday activities, and his/her dis-covering approach toward the elements of the fourfold. The thesis concludes with a comparison of the work of the poets in terms of their destruction of the notion of landscape, the temporality of the taskscape, the taskscape as an ensemble of tasks, and a systematic reading of dwelling. / PhD (Afrikaans en Nederlands), North-West University, Potchefstroom Campus, 2015

The hermeneutic phenomenological study interprets the lived experience of female alcohol dependence. Literature reveals that past research into alcohol dependence has generally used male subjects that formed the standard for theories, and treatment, of alcohol dependence. Researchers realised that alcohol dependent women differ significantly from their male counterparts, leading to an increase in exploratory studies of female alcohol dependence. However, these studies only provided a description of the disorder. How female alcohol dependents experience their disorder and how it makes sense to them has been largely ignored. The philosophy of Martin Heidegger provided the framework for collection, analysis and interpretation of data. Analysis revealed four life-worlds: „The Disheartened One‟, „The Ambivalent Player, „The Contemplator‟ and „The Covert Chauvinist‟. A lived experience typology of female alcohol dependence was proposed, namely „The Condemned‟, „The Utopian‟ and „The Realist‟. Implications of the findings on treatment and recommendations for future research are discussed. / Psychology / M.A. (Psychology)

Comment Dire Dieu? Comment"dire" la présence de Dieu, non seulement dans le Temple, mais aussi et surtout hors de celui-ci, et la pertinence socio-anthropologique de cette présence pour un monde relativiste? Rien de très original ici même! Mais comment le faire, tout en embrassant ce monde pluraliste, et donc relativiste, telle une promesse de renouveau pour l'annonce de la"Parole"? C'est là une tout autre affaire... C'est en d'autres termes, le projet, le pari, non inclusiviste, non exclusiviste, ni même relativiste, de dire, de vivre, de manière incarnée--c'est-à-dire marqué confessionnellement--la pertinence socio-anthropologique du"divin", de"l'inconditionné", dans un ordre symbolique pluraliste où il n'y a plus de vérité absolu mis à part la vérité"qu'il n'y a pas de vérité absolu", mis à part la vérité que tout, même les moindres gestes, sont devenus objets et responsabilités de choix individuels. Projet purement théologique? Pas seulement. Car son cadre, de l'étude du religieux contemporain, l'a soutenu dans sa logique pluridisciplinaire, et la mutation épistémologique que celui-ci inaugure lui a donné de traverser les champs historique, philosophique, sociologique, voire politique et psychologique, et bien entendu, théologique. Ainsi cette thèse prospective, dans sa visée théologique de dire une Parole qui fait silence, ou encore de déployer une théologie maïeutique, une théologie du silence qui fasse"Parole" pour vivre la création non pas comme LA créature, mais comme une créature de celle-ci--promesse tant sociétale, qu'humaine, et même environnementale--a eu à traverser avec Marcel Gauchet, Peter Berger, Paul Tillich, Martin Heidegger, ou encore pour les plus important Sören Kierkegaard, une étude de la religiosité dans l'occident contemporain moderne-capitaliste-pluraliste l'amenant à faire des choix anthropo-théologiques où non seulement les gens , mais aussi tout ce qui nous environne, sont les mots avec lesquels Dieu raconte son histoire.

Juan Luis Segundo (1925-1996) was a Uruguayan Jesuit priest who, I argue, based his liberation theology on his understanding of existentialism. The major contribution of this thesis is the exploration of unknown and unexplored sources in Segundo's work. These sources support my thesis of his basis in existentialism and are corroborated by his mature theology. This thesis is significant because the connection between existentialism and liberation theology has been widely overlooked. My starting point is Segundo's 1948 book, in which he combines existentialism with personalism and develops a transcendental method grounded in love and inter-subjectivity. The following three chapters develop my argument through his engagement with four existentialist thinkers: Berdyaev, Sartre and Camus, and Heidegger. Chapter 3 demonstrates how Segundo follows Berdyaev's primacy of freedom, which allows for human creativity, but Segundo takes it as a "quality of the will" and relates freedom to love. Berdyaev influences Segundo's preference for a methodology yielding consistent growth rather than a systematic approach to theology. Chapter 4 shows how Sartre's and Camus' understanding of freedom and limits influenced Segundo's sense that a person's lived reality must be the starting point for theological reflection (e.g. the hermeneutic circle). In chapter 5, I use an unpublished manuscript to show how Segundo uses the place of tradition in the Christian church and the role of tradition in Heidegger's phenomenological analysis of Dasein in order to build his theology of "liberative human seeking and divine revelation". In the final two chapters, I draw the new sources together with two of Segundo's widely read books: Faith and Ideologies (1982) in chapter 6 and The Liberation of Theology (1975) in chapter 7. In chapter 6, the transcendental method he first wrote about in 1948 returns and he addresses materialism and personalism. Chapter 7 serves as my conclusion and uses Segundo's hermeneutic circle as the fullest manifestation of my argument.