Hassan Fathy, qui est un architecte égyptien, occupe une place importante parmi les architectes et les théoriciens de l’architecture. Son importance réelle qui n’a pas été jusqu’à maintenant pleinement reconnue m’a poussé à m’intéresser à lui en consacrant ma thèse de doctorat à sa théorie du beau.La thèse se résume à prouver dans une première étape que Fathy n’a pas été un simple architecte qui appliquait dans son architecture les théories des autres, mais qu’il a été le créateur d’une théorie du beau trouvant ses sources dans la religion musulmane, dans la philosophie et dans la culture arabo-musulmane.Dans une deuxième étape, j’explique l’importance ―selon Fathy― de la dimension religieuse comme source d’inspiration pour obtenir le beau architectural ; ensuite je démontre que Fathy a été également influencé par les théories philosophiques du beau de certains philosophes.Dans une troisième étape, je mets en évidence l’importance de la dimension culturelle arabo-musulmane dans la pensée de Fathy dans la mesure où il considère que le respect de cette dimension dans une œuvre architecturale constitue l’une des conditions de sa beauté.La quatrième étape traite de l’interprétation architecturale de la philosophie du beau de Fathy d’une façon concrète et matérielle en expliquant comment sa théorie a pris des formes architecturales dans l’œuvre.Enfin, la cinquième étape essaye de mieux comprendre la pensée de l’architecte en tentant de situer la théorie du beau de Fathy et son application pratique par rapport aux divers positons de l’architecture vernaculaire et de l’architecture moderne. / Hassan Fathy, an Egyptian architect, is one of the brightest architects and architectural theorists. He is not well known globally yet, which motivated me to improve my knowledge by extending my studies and dedicating my doctoral thesis to his theory of beauty. My thesis can be summarized by a first stage which proves that Fathy was not an ordinary architect who applies the theories of other architects in his designs, but he was rather creating the theory of beauty by finding its origin in the religion of Islam and the Arab-Muslim culture.In a second stage, I explain the importance of religion, according to Fathy, as a source of inspiration to attain architectural beauty. Then I prove that Fathy’s work was also influenced by the philosophical theory of beauty of other philosophers. In a third stage, I highlight the importance of the Arab-Muslim culture in Fathy’s mind, as he considers that respecting this culture in architectural work is one of its beauty’s requisites. The fourth stage concentrates on the architectural interpretation of the philosophy of beauty of Fathy in a practical and material way, by explaining how his theory was put into practice in architectural forms. Finally, in a fifth stage, I attempt to understand Fathy’s intellect, by comparing his theory of beauty and its practical application to different stands of vernacular and modern architecture.

The paper talks about the topic of pursuing the perfect body and how we are controlled by the standards of per- fections. I chose this topic because of the development of the Chinese gym industry and personal experience . Many people try to pursue the standards of perfect bodies and use these standards to define themselves. Most people take it for granted that our bodies should look a certain way. In this paper, I want to question these standards and raise people’s awareness of the image of their bodies. I will also talk about my opinions about bodies.   In my practical work, I mix different metals with different values into one piece and shape the material into vessel forms. I use the material and the forms to question perfections and the attitude towards bodies in the society . Then I make the vessels into jewelry pieces to discuss how our bodies are treated as jewelry . I use my jewelry works to question what our bodies are and help people see their bodies in a different perspective.

No description available.

published_or_final_version / Politics and Public Administration / Master / Master of Philosophy

Žmogus tobulina kompetenciją visą gyvenimą, sąveikaudamas su kitais žmonėmis. Todėl kompetencija yra neatsiejama nuo darbo aplinkos ir žmonių santykių. Mokslininkai išskiria labai įvairias kompetencijas, taip pat gausu ir kompetencijų apibrėžimų. Kompetencija - gebėjimas veikti, sąlygotas žinių, mokėjimų, įgūdžių, požiūrių, asmens savybių bei vertybių. Šia sąvoka apibrėžiamas asmeninis potencialas ir galimybė pritaikyti kintamus ir tikslingus gebėjimus remiantis žiniomis ir patirtimi. Kompetenciją galima traktuoti kaip visumą (competence) ir kaip atskiras sudėtines bendrosios profesinės kompetencijos dalis (competencies). Skirtingo veiklos hierarchinio lygio atlikimui reikia skirtingo lygio kompetencijos. Holistiniu požiūriu kompetenciją leidžiama aiškinti kaip gebėjimą įvertinti naują situaciją, pasirinkti joje tinkamus veiklos metodus, ir integruoti dalykines bei profesines žinias. Darbuotojo kvalifikaciją, kaip jau yra įprasta, rodo jo darbai – kaip užduočių ar sumanymų vykdymo rezultatas. Kvalifikacija ir yra tinkamais rezultatais įrodyta atitiktis darbo reikalavimams. Kvalifikacija yra sudaryta iš kompetencijos, nes ji yra esminis elementas, nusakantis asmens ryšį su užduotimi. Kompetencijų kiekis ir pobūdis gali kisti, tai priklauso nuo jų sudėtingumo ir pobūdžio. Mažmeninės prekybos darbuotojų profesinės kompetencijos yra labai įvairios. Pagrindinės išskiriamos profesinės kompetencijos: komunikavimo, darbo komandoje, profesinio kryptingumo, profesinės kaitos... [toliau žr. visą tekstą] / During all the life people improve their competence through dealing with other people. That is why the competence is so closely connected with work area and relationship. Scientists separate different kinds of competence. There are also a great number of definitions of the competence. The competence is an expression of the professional qualification, an ability to work that is dependent on the knowledge, skills, habits, points of view, personality characteristics and values of an individual. Personal potential and possibility to apply changeable and expedient abilities referring to knowledge and experience are defined by the definition of competence. It is possible to treat competence as the totality and as the separate parts of the compound common professional competence. For the implementation of different hierarchy work level there are needed competencies of the different level. According to the holistic point of view it is possible to define the competence as an ability to evaluate new situation, choose suitable work methods in it and integrate professional knowledge. Obvious that the qualification of an employee is determined by the work result in other words the implementation of different tasks and plans. Qualification is a correspondence to the work orders that is proved by suitable results. Qualification compiles of competence because it is the main element that defines person‘s connection with the task. The quantity and the method of the competence can vary... [to full text]

The purpose of this thesis is to compare the paternalistic implications of two opposing political theories: neutrality and perfectionism. Neutrality holds that the state must not appeal to conceptions of the good as the justification for its decisions. Perfectionism rejects this constraint. Applied to paternalism, perfectionism makes it permissible for the state to appeal to a conception of the good when it acts paternalistically, that is, interferes with a person for his own good. Neutrality requires that paternalism must instead be guided by considerations that are in some sense neutral between various conceptions of the good. Perfectionism supports forcing people into worthwhile conceptions of the good. It provides motivation for a wider range of paternalistic policies than neutrality does. A number of perfectionist strategies for resisting this conclusion are examined. The first is to appeal to the value of autonomy as a component of well-being. Paternalism, some perfectionists argue, undermines the value of living an autonomous life. I try to show how various arguments for the value of autonomy, even if accepted, fail to rule out a wide range of paternalistic policies. A second strategy is to appeal to the endorsement constraint. According to this, a person's well-being cannot be advanced by forcing her into activities that she does not endorse as valuable. I argue that the endorsement constraint is not plausible in its strong form, and that whilst a weaker form is plausible, it allows a wide range of paternalism. A number of other strategies, such as appealing to the value of activity, claiming that many worthwhile activities require people to approach them with the right intentions for those activities to be for their own good, and that paternalism undermines trust in the government are examined and criticised. These difficulties do not mean that perfectionism should be rejected. But they do support setting aside conceptions of the good when the state acts paternalistically, whilst not necessarily ruling out perfectionism in non-paternalistic state action. This conclusion is strengthened in two ways. First, by taking Rawlsian contractualism as a method of elucidating neutrality, it is shown that neutrality supports a plausible principle of paternalism. Second, a number of recent attempts to set out necessary conditions for justified paternalism, such as that liberty must be balanced against wellbeing, that the consent of the patemalised is needed, and that the conduct must be nonvoluntary, are examined. The arguments for these conditions all suggest that neutrality is a necessary condition for justified paternalism. The conclusion of the thesis is two-fold. A conclusion about the neutralityperfectionist debate is that neutrality is required for paternalistic state action whilst perfectionism may be acceptable in the non-paternalistic sphere. A conclusion about state paternalism is that it is justified only if guided by neutral considerations.

This study explores the paradoxical nature of cultural norms of feminine perfection and the strategies women employ to manage those paradoxes. Following an analysis of the cultural discourses surrounding women and perfection, this study uses portraiture to highlight how five women face perfection in their lives. Portraiture as a method employs careful, detailed narratives of a participant. The portraits from five participants, from different generations, ethnicities, races, and socio-economic backgrounds are provided and analyzed. Each portrait participant in this study represented a facet of feminine perfection, such as physical, relational, or career. From these portraits, distinct management strategies emerged. While each participant experienced perfection in unique ways, they all were able to transcend the paradoxical tensions of perfection by framing and creating boundaries around how they would personally manage perfection. These accounts suggest that women work within the constraints of cultural norms to create stable identities.

Thesis (M.A.)--Trinity Evangelical Divinity School, 1992. / Abstract. Includes bibliographical references (leaves 111-118).

Diss. : Theologische Fakultät : Würzburg : 1981. - Bibliogr. p. 441-457. Notes bibliogr. -

Thesis (M.A.)--Trinity Evangelical Divinity School, 1992. / Abstract. Includes bibliographical references (leaves 111-118).