Thesis (MPhil)--University of Stellenbosch, 2008. / Bibliography. Also available via the Internet.

Thesis (M.A.)--University of Alabama at Birmingham, 2007. / Description based on contents viewed Oct. 5, 2007; title from title screen. Includes bibliographical references (p. 31-34).

This thesis proposes the relevance of epigenetic research to feminist studies and gender studies, and vice versa, and asks how epigenetics speaks to the so-called sex-gender distinction. It also discusses what epigenetics could potentially tell us about ourselves, and our place in a world where we are all creatures of both nature and nurture. The author proposes that with its promise of insight into the relationship of the body to environment and experience over time, epigenetics could be an inextricable link between nature and nurture. Combining a modified version of diffractive analysis, and gender/sex as an analytical device, the author engages with epigenetic research and its representation in popular science and in the public imaginary. After discussing the striations of feminist discourse on permeable bodies, the author proposes epigenetics as another layer in the strata, placing epigenetics within feminist and gender studies literature and discourse. Noting that as research gains ground the way in which the public imagines and describes epigenetics gives shape to its materialization and development, this thesis asserts the urgent need for social sciences, and in particular feminist and gender studies, to engage in critical discourse

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Current research in the field of numerical cognition reveals strong behavioral interactions and similar processing mechanisms for the perceptions of space, time, and number; which is generally believed to indicate that these dimensions share a common metric for representation in the brain. These three dimensions of magnitude––analog, ratio dependent representations of space, time, and number––are essential for interaction with the environment, and provide a conceptual basis on which further perceptual experience enhances the discrimination of distance, speed, numerosity, quantity, and size. Basic, approximate and non-verbal conceptions of spatial navigation, temporal orienting, and numerical computations have been found in human adults and children, as well as non-human animals, while the employment of discrete measures seems to be a consequence of a verbally and culturally mediated ontogenetic shift exclusive to humans (e.g. Feigenson, Libertus, and Halberda, 2013). This thesis investigates the link between nature and nurture, in an attempt to find the key factor that ultimately induces the ontogenetic shift from approximate to exact representations of space, time, and number. An extensive theoretical review is performed, based on both neuroscientific and cross-cultural data, where I propose that cultural and linguistic mediation is as vital to the representational advancement of numerical cognition as our biologically predisposed magnitude system. The neuroscientific approach is strongly based on a leading––but controversial––theory in the field of numerical cognition, ATOM (Walsh, 2003), which suggests that both human and non-human animals possess a generalized magnitude system with fully shared representational mechanisms for space, time, and number. To further illustrate the assumed theoretical stance of ATOM, an exploratory fMRI study with a single participant is performed, with results closely resembling those argued by Walsh (2003).

This thesis seeks to contribute to the conversations in the humanities about the treatment of the physical environment in the context of a global ecological fragility and increased scholarly interest in the poetry of Arthur Nortje, a South African poet who wrote in the 1960s. While previous studies on Nortje concentrate on the political, psychic and technical aspects of his poetry, this study particularly explores the representations of the environment in Nortj e’s poetic imagination. Writing in the dark period of apartheid in South Africa’s history, Nortje’s poetry articulates a strong interest in the physical environment against the backdrop of official racialization of space and his personal nomadic life and exile. The poetry abounds with constant intersections of nature and culture (industrialism, urbanity and the quotidian), a sense of place and a deep sense of dislocation. The poems, therefore, present a platform from which to reevaluate conventional ecocritical ideas about nature, place-attachment and environmental consciousness. Drawing mainly on Felix Guattari’s ideas of three ecologies and transversality along with other theories, I conduct the study through what I call a transversal postcolonial environmental criticism, which considers the ecological value of the kind of assemblages that Nortje’s works represent. The first chapter focuses on conceptualizing a postcolonial approach to the environment based on Guattari’s concept of transversality to lay the theoretical foundation for the whole work. The second chapter analyses Nortje’s poetic imagination of place and displacement through his treatment of the private-public tension and the motif of exile. While the third chapter examines Nortje’s depiction of nature as both an everyday and urban phenomenon, the fourth chapter turns to his direct treatment of environmental crises handled through his imagination of the Canadian urban spaces, exile memory of apartheid geography, war and ecocide and the human body as a subject of environmental degradation. The fifth chapter, which is the conclusion, takes a brief look at the implication of Nortje’s complex treatment of the environment on postcolonial environmentalism.

Fathers play a major role in their son’s lives. From teaching them how to play football to having the birds and the bees talk with them. Statistics show that a son is greatly affected by whether his father is around or not. So that leaves the question of are girls just as affected as boys are by a father’s presence? For example, what did Mulan, the movie character, have in her life that some girls do not? A rare, yet healthy bond with her father could be the very factor that affected her attitude, values, and beliefs tremendously. The Social Learning Theory and nature versus nurture ideology are used to explain how this factor could be the very difference in her overall development. Briefly discussed is the Social Learning Theory, nature versus nurture ideology, Chinese culture, Mulan’s relationship with her father and how it correlates with Mulan’s overall development.

Thesis (MPhil (Sustainable Development Planning and Management))--Stellenbosch University, 2008. / In a modern world of fragmentation and embedded dualisms, access to the imagination and creativity seems minimal, especially in science. Human beings and nature, science and the imagination (art), and spirit and matter (body) – these dualisms permeate our sciences and other disciplines, as well as the way we envision the future and educate children about the environment. Sustainability positions a key debate for the future and mediates intergenerational equity (it thus in a way captures the future). Sustainability further proposes an ecological approach wherein systems thinking, holism and the exploration of new (extended) forms of knowledge are subtly starting to reshape the future outlook of the planet. A personal reflection on my own alternative learning process with the Sustainability Institute (SI) resulted in a deep concern and intrigue about the symbolic base of sustainability learning. Imagination, art (stories) and symbols played an intrinsic role in how I integrated many of the empirical and non-empirical, as well as scientific and meta-physical, aspects of the learning. These intrigues led me to explore the nurturing education opportunities that might exist for children to engage with the imagination, art and alternative aspects of education as integrative aspects in learning. Waldorf education claims to use stories in this regard. Waldorf education – together with a review of the role of environmental education – is the case study of this research. This is an inherently transdisciplinary study and, although literature in the separate fields abounds, a comprehensive literature review conducted for this study revealed a gap in research related to the interface between areas of symbolism, sustainability and education (“symbolism-in-sustainability-in-education”). The study is underpinned by the following fields: • Sustainability (with a strong focus on environmental ethics) • Literature (traditional stories) • Psychology (psychoanalytical and environmental psychology) • Education (environmental, Waldorf and finally sustainability or ecological education) This study thus explores the role of the imagination and symbolism, both being ontologically recognised, as well as stories to integrate some of the dualisms prevalent in our modern world, dualisms that are contributing to the reigning ecological crisis. In addition, it focuses on the role of these functionalities to access and open up other forms of knowing in science (with particular application to the built environment/ and planning), which supports the claims of sustainability and sustainability science. I conclude by briefly highlighting a pattern that proposes a way of connecting the ideas in this study in support of ecological education (the future) – and thus sustainability – in an enduring and deep-seated way that is intrinsically human[nature].

This research focuses on the impact of the moral community (or social context) on the formation of conscience and its implication for moral responsibility. It is an interdisciplinary approach to theological reflection that is particularly attentive to psychological, philosophical, sociological, and neurobiological viewpoints showing how these have either distorted or broadened our understanding of conscience in its relation to community and social responsibility, or its formation in relationship to our moral development. It stresses reciprocity of conduct (for we are "responders") and the complementarities of internal and external sanctions. It insists that the influence of conscience on behavior is undermined by a fixation on its cognitive aspect at the detriment of the feeling aspect such that retrieving the latter will broaden our appreciation of its deep but subtle influence. While admitting the richness of African <italic>communalism<<</he basis for a healthy formative process, it also sees in it a perplexing paradox given the socio-political realities of venal leadership and systemic corruption that de-colors the African landscape. Focusing on Nigeria, it identifies "tribalism" as a socio-moral "pathology" (an institutionalized self-interest) that not only distorts the traditional process of moral formation but has evolved as a core driver of systemic corruption. It claims that globalization enables "external powers" to impact local moral orientation. It links "local tribalism" and "international tribalism" as "pathologies" based on kinship of disordered self-interest. It exposes how the latter influences local moral disorientation in a way analogous to how the local moral community impacts the malformation of individual conscience and thus influencing irresponsibility. Its recommendations include: a "glocalized" moral reform aimed at "updating" conscience formation process and overcoming tribalism; a paradigm shift in foreign policy agenda towards a new ethic; and a "three-stage-process" that focuses on deconstructing unhealthy belief systems and building "active" moral communities as part of a robust long-term strategy against systemic corruption and deeper socio-moral transformation. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;