The main subject of the dissertation Non-Religious Spirituality in the Postmodern Era, subtitled Spirituality and the New Paradigm, is an analysis of non-religious spirituality within the context of the new possibilities revealed by the science of the new paradigm, which are changing the way we view reality and man's place within the universe. The study presents a possible system for classifying contemporary approaches to spirituality, and subsequently outlines a theoretical model for a new discipline enabling the comprehensive study of spirituality within broader interdisciplinary and transdisciplinary contexts. For this newly proposed scientific discipline, the paper suggests the name spirituology. Spirituality, which was discarded by the Cartesian-Newtonian world view is experiencing a renaissance. Spirituality is a comprehensive and multifaceted phenomenon whose definition is still being shaped in contemporary discourse. Although the actual term comes from Christian theology, it is today understood as religiously neutral. It did not fully establish itself in society until the end of the 20th century in relation to the secularization and privatization of religion, when it replaced the previously used term "religiosity", which is strongly associated with the institution of religion. Within the...

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The concept of magic is most often considered as a foil by scholars in the fields of philosophy and religious studies, or it is discussed as part of the investigation of “primitive” systems of belief and ritual. In this essay, magic is investigated as a system of inquiry and explanation unto itself, connected to but distinct from both philosophy and religious studies, and an argument is presented for understanding systems of magic as both natural and rational outgrowths of a particular perspective on reality.

The basis of this thesis is that weapons of mass destruction will continue to proliferate and will inevitably - given enough time- be used against civilian populations repeatedly. As this occurs the opposition between support for international law and the power of the state will intensify. This will go on for some time and will, in all probability, become extremely destructive. Eventually, however, the states (and individual people) of the world will realize that the simultaneous existence of international anarchy and weapons of mass destruction runs counter to long term human survival. This realization will , very likely, lead people to eliminate anarchy, i.e. create a world government.

After ten years of experience as team building consultant, a literature study, an overseas study tour and the attendance of several national and international seminars on the topic, pointed out that adventure as educational tool is founded in Human Movement Science. This emerging phenomenon draws on knowledge from several disciplines. This interdisciplinary character causes confusion and uncertainty amongst practitioners. Team building is relevant especially when people have to manage the consequences of a changing environment. Contemporary science calls for a different approach to practice which coincides with the demands of a changing business environment. Adventure experiences can be optimised to the level of an educational tool. The educational value of adventure is not a recent phenomenon but can be traced back as far as ancient Greek philosophers like Plato (427 B.c.) and Aristotle (384 B.c.). This was rediscovered by a German philosopher and educator Kurt Hahn (1886-1974) who founded Outward Bound. In 1970 Outward Bound principles were integrated within a high school Physical Education curriculum. The success of Project Adventure made adventure experiences accessible to other disciplines including organisational development through team building. Whenever adventure experiences are optimised to a learning experience it is referred to as adventure related experiential learning. This process consists of a macro and micro phase. This study argues that adventure related experiential learning has it's roots in Physical Education and therefore holds the potential to act as interdisciplinary and intradisciplinary bridge in Human Movement Science. The aim of this study is to revitalise the image of a discipline that became fragmented. / Na tien jaar praktykverwante ervaring as spanboukonsultant, 'n oorsese studiereis, literatuurstudie en die bywoning van internasionale en nasionale kongresse oor die onderhawige onderwerp, wys daarop dat avontuurgerigte spanbou binne die menslike bewegingskundige vakterrein gefundeer is. Hierdie ontluikende belangstellingsveld toon 'n sterk interdissiplinere karakter en dit veroorsaak verwarring en onsekerheid by operateurs. Veranderingsbestuur is 'n gemeenskaplike doelwit van spanbouprogramme. Die eise van 'n ontluikende wetenskapsfilosofie stem ooreen met die eise van 'n veranderende besigheidsmilieu. Avontuurbelewing kan as opvoedkundige hulpmiddel aangewend word. Die gebruik van avontuurbelewing vir opvoedkundige doeleindes kan teruggevoer word tot anti eke Griekse filosofiese sienswyses (Plato 427 v.C. en Aristoteles 384 v.C. ). Die opvoedkundige waarde van avontuurbelewing is deur 'n Duitse filosoof en opvoedkundige Kurt Hahn ( 1886-197 4) herontdek. Hahn se opvoedkundige idees is praktykgerig gelmplementeer onder die vaandel van Outward Bound. Die Outward Bound-beginsels is in 1970 met 'n liggaamlike opvoedingkurrikulum by 'n hoerskool in 1970 gelntegreer. Dit het as Project Adventure bekend gestaan. Die sukses van hierdie program het vinnig uitgebrei na ander dissiplines, onder andere korporatiewe spanbou. Wanneer avontuurbelewing tot leerervaring geoptimaliseer word, word daarna verwys as avontuurgerigte ervaringsleer. Hierdie gebeure-georienteerde proses bestaan uit 'n makro- en mikrofase. In hierdie studie word geargumenteer dat die oorsprong van avontuurgerigte ervaringsleer tot Liggaamlike Opvoeding teruggevoer kan word. Daarom kan avontuurgerigte ervaringsleer interdissipliner en intradissipliner brue slaan vanuit die Menslike Bewegingskunde. Die doel van hierdie studie is om opnuut impetus te gee aan 'n vakterrein wat gefragmenteer is. / Dissertation (MA)--University of Pretoria, 1997. / Biokinetics, Sport and Leisure Sciences / MA / Unrestricted

Made available in DSpace on 2016-07-27T13:49:45Z (GMT). No. of bitstreams: 1 DEUSILENE SILVA DE LEAO.pdf: 4546671 bytes, checksum: a7673c3bc2fe7291f13e05f9cdab7794 (MD5) Previous issue date: 2009-09-28 / It s here proposed in this research a study of the human spirituality as intelligence. The primary purpose was to show that the human being is endowed with a spiritual understanding, that is, he carries within him a divine spark capable of making sense and meaning to his life, and that from this emerges the need for that human being to have a new vision of the world. The dissertation is divided into three chapters. The first deals with the contextualization of the historical process by which humanity has experienced, thus presenting a story about the paradigm of rationality and the transition to the new paradigm. The second explains how spirituality is understood in the traditional paradigm and the new paradigms, as well as the urgency and importance of spirituality as intelligence, highlighting it s urgency today. The third shows a correlation between concepts and theories presented in previous chapters, utilising Jesus as an example, a person who had the spiritual intelligence as an evident trace in his being. / Propõe-se nesta pesquisa a fazer um estudo da espiritualidade humana como inteligência. O intuito principal foi mostrar que o ser humano é dotado de uma inteligência espiritual, isto é, que ele carrega dentro de si uma centelha divina capaz de criar sentido e significado para a sua vida, e que disso emerge a necessidade de esse ser humano ter uma nova visão de mundo. A dissertação está dividida em três capítulos. O primeiro trata da contextualização do processo histórico pelo qual a humanidade vem passando, apresentando, assim, a história sobre o paradigma da racionalidade, assim como a passagem para o novo paradigma. O segundo expõe como a espiritualidade é compreendida no paradigma tradicional e o novo paradigma, bem como a urgência e relevância da espiritualidade como inteligência, destacando sua premente atualidade. O terceiro apresenta uma correlação entre conceitos e teorias apresentados nos capítulos antecedentes, utilizando como exemplo Jesus, uma pessoa que tinha a inteligência espiritual como traço evidente de seu ser.

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / nÃo hà / O presente trabalho, intitulado âSociedade do conhecimentoâ: um novo paradigma em favor da velha ordem, possui carÃter teÃrico-bibliogrÃfico e pretende analisar sob uma perspectiva crÃtica, devidamente fundamentada na teoria marxiana da centralidade do trabalho na reproduÃÃo da vida humana, as vinculaÃÃes determinantes entre o paradigma sÃcio-educacional da âsociedade do conhecimentoâ e o perÃodo de crise estrutural do capital, demonstrando, desta feita, o referido paradigma como um fenÃmeno da reproduÃÃo ideolÃgica em favor do mercado como forÃa organizativa central da vida humana. Desta forma à que priorizamos para a delimitaÃÃo deste trabalho, uma investigaÃÃo crÃtica acerca da essÃncia do paradigma da âsociedade do conhecimentoâ, a fim de reafirmar a centralidade do trabalho em contraposiÃÃo à falseada identificaÃÃo entre âsociedade do conhecimentoâ e superaÃÃo do capital. Por esse prisma, sÃo postas em debate algumas questÃes fundamentais: à possÃvel demarcar historicamente o surgimento da âsociedade do conhecimentoâ? O que mudou no cenÃrio social que responderia pela elevaÃÃo da referida sociedade? Atà que ponto a âsociedade do conhecimentoâ indicaria uma direta vinculaÃÃo com a crise estrutural do capital e a conseqÃente empreitada de reestruturaÃÃo do sistema? Para que horizonte aponta a propalada âsociedade do conhecimentoâ? Dito de outro modo, qual o significado filosÃfico-polÃtico desta categoria? Onde reside a forÃa ideolÃgica desse discurso? A que interesses serve um modelo que nÃo alude a qualquer âcompetÃnciaâ dirigida ao exercÃcio da organizaÃÃo e da luta coletiva com vistas a tocar o coraÃÃo de um sistema, cuja evidente destrutividade ameaÃa colocar um ponto final na histÃria do gÃnero humano? Quais os fundamentos, sobre os quais se constrÃi a âsociedade do conhecimentoâ? Por fim, seria este um novo paradigma a serviÃo da velha ordem do capital? Com o objetivo de indicar o complexo de fatores da esfera da totalidade social que fornece a base material para a insurgÃncia do ideÃrio da âsociedade do conhecimentoâ, recorremos, alÃm de Marx, aos estudos de pensadores crÃticos da atualidade, cujas produÃÃes podem oferecer relevantes contribuiÃÃes para uma anÃlise adequadamente fundamentada dos termos e do significado filosÃfico e polÃtico-pedagÃgico do atual debate. / The present work entitle: âSociety of Knowledge: a new paradigm in favor of old orderâ has a theoric bibliographic character and aspire to analyze under a critic perspective, duly fundamented in marxian-luckasian theory of centrality of work in reproduction of human life, the vinculation essentials between the social-educational of âsociety of knowledgeâ and the period of the structural crisis of Capital, demonstrating, that the mentioned paradigm as a phenomenon of ideologic reproduction in favor of market as organizative central force of human life. This way the priority of this work, is a critic investigation about the essence of paradigm of âsociety of knowledgeâ, so as to reaffirm the centrality of work in confront at the misrepresent identification between âsociety of knowledgeâ and surmount of capital. In this perspective are collocated in debate some fundamentals questions: Is possible to demarcate historically the appearance of âsociety of knowledgeâ? What did change in social scenery that would answer for the elevation of relate society? Until that point the âsociety of knowledgeâ would indicate a direct vinculation with the structural crisis of Capital and the project of re-structuration of system? What perspectives sight the called âsociety of knowledgeâ? In other words, what the mean philosophic-politic of this paradigm? Where reside her ideologic force? To who interest this paradigm that not avalanche any âcompetenceâ directed to exercise of organization and of collective fight with objective of touch in the heart of a system which obvious destructivity menace to collocate a final point in human specie? What the fundaments, of this paradigm? Finally, would be this a new paradigm to serve the old order of Capital? This work has the objective of indicate the complex of factors of sphere of social totality that furnish the material base the revolt of ideology of âsociety of knowledgeâ, we appeal beyond of Marx, at the studies of critical thinkers in the present period, which productions can offer importants contributions to a analyze duly fundamental of terms and the philosophic and political means of the actual debate. To finish, the paradigm of âsociety of knowledgeâ is inside of the permanent movement, but intensed for structural crisis of Capital, of re-structuration of Capital

Anenský dvůr used to be a farm surrounded by fields just a few dozen meters from the Austrian border. It worked even during the fifties before the creation of the Iron Curtain. Agricultural activity slowly subsided, people disappeared. Nature began quietly but ceaselessly, in small portions, getting on its side after the interval division. Buildings and their surroundings started to change. Nature has changed in fifty years place unrecognizable. Clearly defined boundaries are erased, flash greenery spread to the surrounding area and has created a specific single entity defining the surrounding chaos. Such a situation is the basis for the layout of the new cemetery. Current enhanced peripheral borders are strengthened by planting oaks, while the interior is modified. Most of invasive acacia and other shrubs are removed. The original character of the place, floodplain meadow is reinforced by planting new trees, such as birch or cherry.  The new cemetery consists of two main areas - internal groomed lawn under clearly defined square walls, which leads to deposition of ash and vice versa in the outer belt informal grown meadows are individual pavilions cemetery.

BARBOSA, Fabiano Geraldo . Sociedade do conhecimento: um novo paradigma em favor da velha ordem. 2008. 95f. Dissertação (Mestrado em Educação) – Universidade Federal do Ceará, Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2008. / Submitted by Maria Josineide Góis (josineide@ufc.br) on 2012-07-05T13:28:01Z No. of bitstreams: 1 2008_Dis_FGBARBOSA.pdf: 687419 bytes, checksum: 9acd8cf9eac51ecc383564b326aee1d9 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-07-09T12:24:20Z (GMT) No. of bitstreams: 1 2008_Dis_FGBARBOSA.pdf: 687419 bytes, checksum: 9acd8cf9eac51ecc383564b326aee1d9 (MD5) / Made available in DSpace on 2012-07-09T12:24:20Z (GMT). No. of bitstreams: 1 2008_Dis_FGBARBOSA.pdf: 687419 bytes, checksum: 9acd8cf9eac51ecc383564b326aee1d9 (MD5) Previous issue date: 2008 / The present work entitle: “Society of Knowledge": a new paradigm in favor of old order” has a theoric bibliographic character and aspire to analyze under a critic perspective, duly fundamented in marxian-luckasian theory of centrality of work in reproduction of human life, the vinculation essentials between the social-educational of “society of knowledge” and the period of the structural crisis of Capital, demonstrating, that the mentioned paradigm as a phenomenon of ideologic reproduction in favor of market as organizative central force of human life. This way the priority of this work, is a critic investigation about the essence of paradigm of “society of knowledge”, so as to reaffirm the centrality of work in confront at the misrepresent identification between “society of knowledge” and surmount of capital. In this perspective are collocated in debate some fundamentals questions: Is possible to demarcate historically the appearance of “society of knowledge”? What did change in social scenery that would answer for the elevation of relate society? Until that point the “society of knowledge” would indicate a direct vinculation with the structural crisis of Capital and the project of re-structuration of system? What perspectives sight the called “society of knowledge”? In other words, what the mean philosophic-politic of this paradigm? Where reside her ideologic force? To who interest this paradigm that not avalanche any “competence” directed to exercise of organization and of collective fight with objective of touch in the heart of a system which obvious destructivity menace to collocate a final point in human specie? What the fundaments, of this paradigm? Finally, would be this a new paradigm to serve the old order of Capital? This work has the objective of indicate the complex of factors of sphere of social totality that furnish the material base the revolt of ideology of “society of knowledge”, we appeal beyond of Marx, at the studies of critical thinkers in the present period, which productions can offer importants contributions to a analyze duly fundamental of terms and the philosophic and political means of the actual debate. To finish, the paradigm of “society of knowledge” is inside of the permanent movement, but intensed for structural crisis of Capital, of re-structuration of Capital / O presente trabalho, intitulado “Sociedade do conhecimento”: um novo paradigma em favor da velha ordem, possui caráter teórico-bibliográfico e pretende analisar sob uma perspectiva crítica, devidamente fundamentada na teoria marxiana da centralidade do trabalho na reprodução da vida humana, as vinculações determinantes entre o paradigma sócio-educacional da “sociedade do conhecimento” e o período de crise estrutural do capital, demonstrando, desta feita, o referido paradigma como um fenômeno da reprodução ideológica em favor do mercado como força organizativa central da vida humana. Desta forma é que priorizamos para a delimitação deste trabalho, uma investigação crítica acerca da essência do paradigma da “sociedade do conhecimento”, a fim de reafirmar a centralidade do trabalho em contraposição à falseada identificação entre “sociedade do conhecimento” e superação do capital. Por esse prisma, são postas em debate algumas questões fundamentais: É possível demarcar historicamente o surgimento da “sociedade do conhecimento”? O que mudou no cenário social que responderia pela elevação da referida sociedade? Até que ponto a “sociedade do conhecimento” indicaria uma direta vinculação com a crise estrutural do capital e a conseqüente empreitada de reestruturação do sistema? Para que horizonte aponta a propalada “sociedade do conhecimento”? Dito de outro modo, qual o significado filosófico-político desta categoria? Onde reside a força ideológica desse discurso? A que interesses serve um modelo que não alude a qualquer “competência” dirigida ao exercício da organização e da luta coletiva com vistas a tocar o coração de um sistema, cuja evidente destrutividade ameaça colocar um ponto final na história do gênero humano? Quais os fundamentos, sobre os quais se constrói a “sociedade do conhecimento”? Por fim, seria este um novo paradigma a serviço da velha ordem do capital? Com o objetivo de indicar o complexo de fatores da esfera da totalidade social que fornece a base material para a insurgência do ideário da “sociedade do conhecimento”, recorremos, além de Marx, aos estudos de pensadores críticos da atualidade, cujas produções podem oferecer relevantes contribuições para uma análise adequadamente fundamentada dos termos e do significado filosófico e político-pedagógico do atual debate.

Neste trabalho, será abordado o tema novo paradigma na Educação de Jovens e Adultos: a migração de adolescentes oriundos do diurno, provocando mudanças substanciais na EJA, transformando-a e fazendo surgir uma nova sigla: Ensino de Jovens, Adultos e Adolescentes EJAA, sobre o qual iremos falar detalhadamente, dividindo o tema em três capítulos. O primeiro capítulo, intitulado Educação de Jovens e Adultos, abordará a retrospectiva histórica do Brasil na Educação de Jovens e Adultos, das Leis que regem a EJA e da teoria sócio-cultural da aprendizagem. No segundo capítulo, intitulado Estudo documental sobre a EJA, falar-se-á sobre as considerações acerca das informações existentes nas tabelas, da educação de qualidade para todos como uma dívida histórica brasileira, sobre a importância do trabalho psicopedagógico na Educação de Jovens e Adultos. Quanto ao terceiro capítulo, este dará ênfase à aprendizagem e à alfabetização solidária e também tentará apontar caminhos que possam evitar o confronto e a discriminação de adolescentes com adultos no turno noturno. / In this paper will be showed the theme A new Paradigm in Youngs an Adults Education: the teenagers' migration from the day turn, provoking substantial changings in EJA transforming it and making a new arising of the sign: Youngs Teaching, Adults and Teenagers EJAA, which we will talk about more closely, dividing the subject in three chapters. The First chapter, Youngs and Adults' Education will tell about the historical retrospective in Brazil on Youngs and Adults' Education, the Laws that command EJA and the social-cultural theory of learning. The Second chapter named Documental Study on EJA will tell about the considerations about the existent informations in the tables, the quality's education for everybody as a Brazilian historical debt on the importance of the psycho pedagogical work on Youngs and Adults' Education. As for the Third chapter, it will do an emphasis to the learning and sharing alphabetization and also will try to aim ways that may avoid the conflict and discrimination of teenagers with adults in the night turn.