The aim of this essay is to show that the protagonist of the Russian writer Fyodor Dostoevsky's novel Crime and Punishment is more open to change in his life than is often assumed by commentators. In the end of the novel the student Raskolnikov confesses the murder of two women, and he is sentenced to eight years in a prison colony. In a short scene Raskolnikov seems to experience a spiritual awakening, a "resurrection", with the words of the original text. The genuineness of that conversion, foretold in the epilogue, has been contested by critics. That negative assessment is a starting point for this essay. Is a new beginning, a spiritual restoration or even a resurrection, like in the biblical tradition, at all imaginable for Raskolnikov? I propose it is, based on my reading of the novel. I will especially look back on an episode before the main action of the novel starts. It concerns Raskolnikov's engagement to a young girl who died before the couple could get married. The story about the fiancée suggests that a more purposeful future for the main character - in contrast to who he seems to be in the novel - cannot be dismissed. One main argument for the spiritual transformation of Raskolnikov is an experience he has in the minutes before the resurrection scene. He envisions the biblical patriarche Abraham on his fields with grazing herds. I interpret this as a myth about possibilities. Abraham lives in the beginning of time and God gave him a mission. Abraham lives a long and full life. Life does not have to end in misery but can be meaningful and long also for Raskolnikov.

Insult and the personal experience of being insulted constitute an ongoing societal issue. Despite the existence of a legally defined definition of insult, a new and controversial culture known as “the culture of offense” has emerged. The starting point of this study is to examine the phenomenon more closely to gain a better understanding of its nature and significance. The purpose of the study is to investigate social media as a possible cause, from the perspective of teachers, focusing on middle school students. Through a quantitative questionnaire, middle school teachers in schools located in Gävle and Uppsala were asked questions regarding students’ behavior in school in relation to their social media usage. Although only 11 respondents answered, it is evident that several individuals perceive change in student behavior associated with their media usage and a growing culture of offense. Several arguments pertaining to the culture of offense is further discussed in the text. One argument may be that the new culture has promoted a more open society where individuals are more inclined to express themselves in unjust situations. On the other hand, the importance of legal protection and freedom of speech is emphasized. The paper raises questions about how to ensure legal protection for those accused of insult and how to uphold the principle of free expression when people are afraid to voice their opinions. The text concludes by emphasizing the importance of being aware of and paying attention to new phenomena in society, even though experience of insult is subjective and vary among individuals.

The aim of this study is to examine Swedish teachers’ experiences and perspectives on honour-related oppression and violence amongst students as well as how to recognise and manage honour-related issues amongst the students. Furthermore, the study aimed to identify possible associations between religious groups or religion in general and honour-culture. This was done through a qualitative phenomenological method with semi-structured interviews of six teachers working in different schools in Stockholm. The six participating teachers had different backgrounds yet three of them had backgrounds in the Middle East. The empirics of this study has been analysed through three theoretical frameworks: social constructivism, ethnocentric and cultural relativism and finally individualism and collectivism. The results of this study show that Swedish teachers find managing honour-related issues amongst students complicated as they find themselves unaware of official procedures. All six teachers express the importance of this issue, although the three teachers with backgrounds in the Middle East find managing honour-related issues easier due to their language skills. The Arabic language was found closely associated with students who experience honour-related oppression and violence. The parents of these students were found as the main factor of the issue as they often come from societies with values that differ from the Swedish democratic values. Working with the parents was found as the main solution for the issue. The mapping of these students is made through listening to their opinions and values and if they are influenced by honour-culture. Also, the teachers find that certain students do not attend some compulsory school-activities, like swimming, due to their parents which was found to be a common thing amongst students who live in honour-culture. A point was made to look at the participating teachers’ background and what was found was that all teachers had religious backgrounds. This can imply that religious teachers feel a need to participate to prevent common prejudice regarding honour-culture being related to religion. This also suggests that teachers with religious backgrounds feel a certain liability for students who live in honour-related conditions. However, all informants expressed clear distance from the statement of religion and honour-culture being related. Moreover, connections between Islam and honour-culture are commonly made, however, previous research argue that honour-culture is related to religiousness in general rather than a specific religious group which my study verifies.

How could we organize as MUSHROOM(-mycelium) - is the structuring desire of my current delving. It is fictionalizing the human as something that is able to become something else through taking care. It is rooted in a broader matrix of questions of WHAT, HOW and WITH WHOM an artist (everybody is an artist, who wants to be an artist) CAN do when mushroomy processes like disintegration and co-dependence appear tangible for very distant bodies at the same time. How could we is creating a research on what has been already tried and what practices of shared imagination could emerge at the moment. It is also acknowledging a common place that defines 'we'. What would we gain and what would we lose by not mentioning the 'we'? It is also about access or sensibility to technologies of collective intelligence. It is also about embodiment of the others. organize to hope through time to take agency to handle, again, take care to invigorate connections to bio-mime, -play, -think as MUSHROOM(-mycelium) as a not yet known as an overly complex as a more than itself ? The diverging ideas around the allure of mycelial-like organization unveil a visceral surrender to the need of singular approaches, fixed maps or comfortable stories. Possible answers demonstrates a post-disciplinary sensitivity for choreographies of ceaselessness. / <p>The main place of my presentation has been the fairycircles.hotglue.me page.</p> / Fair-y circles, community baased mushroom learning network

Abstract The essay’s purpose, which is a qualitative study with an inductive approach, is to investigate how the concept of mystagogy is described. The goal of the study is to gain a deeper understanding of the concept of mystagogy. The study also wants to study and investigate whether it is possible to link mystagogics to the theoretical framework of lived religion.  Based on the purpose of the study and the goals, there are two research questions that will be addressed. The first question is about how mystagogics is described in a Swedish-language context and the second question is about how the seven dimensions of the theoretical framework of lived religion can be discovered in the material.  The study's results show that mystagogy described as teaching or as a pedagogy to make people believe. Mystagogy about people being led into what is mysterious, into the mystery, through teaching in different ways. But it is also about the fact that it is something that touches the heart, which makes the mystical indistinguishable from life. The mystagogic learning is about community, sharing and belonging, an environment and a context where there is an opportunity for spiritual deepening. A place where you get the opportunity to learn from each other. As for my second research question about whether it is possible to see any connection between mystagogics and Live Religion, the study shows that connection is most evident in four of the dimensions that Ammerman describes - spirituality, materiality, physicality and the story.

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Denna uppsats identifierar och studerar maktstrukturer och maktutövande i ettnyreligiöst samfund som betraktas innehålla sekteristiska drag. Samfundet som kommeratt tillämpas i uppsatsen är det omdiskuterade samfundet Familjen, tidigare benämndsom Guds barn. Det undersöks även hur Michel Foucaults maktteorier kan blitillämpade på dessa maktstrukturer och maktutövanden. Den teoretiska utgångspunktenutgår ifrån Foucault maktteorier, genom innehållsanalys med kvalitativ inriktning.Resultatet påvisar att det förekommer ett antal maktutövanden och maktstrukturer inomdet aktuella samfundet, vilket alla hade möjlighet att bli associerade med Foucaults synpå makt på olika vis.Det förefinns en tråd mellan de förekommande strukturerna i Familjen och Foucaultstanke- och synsätt angående makt, med klargöranden och redogörelser hur de associeraroch sammankopplar med varandra

In my paper I make a case for why more countries ought to adopt reciprocal free movement of people policies. Looking at the EU as an example of successful implementation of reciprocal free movement of people policies, I establish a model for such an agreement between countries. I consider the American countries as an example of a region that could benefit from adopting a reciprocal free movement of people policy. For the ethical basis of the argument I look at the eight principles for free and democratic peoples – focusing on the first, sixth, and eighth principles – John Rawls sets out in his book The Law of Peoples (1999). I use his principles as the groundwork for establishing the rights of citizens of a country, the obligations a government has to those people, and how nations ought to interact with one another. Rawls uses an Egalitarian framework for establishing the eight principles of justice. Further using Joseph Carens' analysis in "Aliens and Citizens: The Case for Open Borders" (1987) in which he applies Rawls' theory of the Original Position to a global scale to argue for open borders. Carens argues for completely open borders and states there is rarely a justifiable reason to restrict movement. While Carens' argument is more radical than what I'm arguing, it serves as a good base for the ethical case to remove restrictions to movement. My argument recognizes reasons why nations might want to maintain a degree of control over who enters their country and recognizes the practical obstacles to a country embracing open borders. A regionally based freedom of movement policy allows countries to recognize its citizens' right and the rights of citizens of member states to move freely while maintaining a level of national sovereignty by being selective about the countries they enter into an agreement with. I used American countries as a case study – granted a case could be made for many other countries to have such an agreement – because they resemble Europe around the time of adopting Article 45 in the level of market integration, shared identity and history, and on-going political tensions surrounding issues of immigration. The conversation of immigration shifts to one of free movement under a free movement of people policy. Immigration grants a person the full status of citizens, whereas, free movement grants a person a range of rights as a legal resident while still maintaining citizenship in their country of origin.

In various parts of Ethics, Spinoza explains both the existence and the necessity of the existence of things, like God, through their perfection(Proofs and Scholium to theorem 11 of part 1 and Scholium 2 for Theorem 33 of part 1). In this paper I attempt to elaborate on the suggestion made by Don Garrett, in Spinoza's Necessitariansim (2018), that Spinoza might have thought that no other world is possible but the one that expresses the greatest possible perfection. I will show that Spinoza's understanding of perfection is intimately connected with "Spinoza's PSR" and his understanding of casuality, to make Garrett's suggestion more probable. The paper is motivated by Koistinen's concerns, in Spinoza's Proof of Necessitarianism (2003), that Garrett's suggestion is too weak to entail necessitarianism. I'll show that Koistinens presented concerns can be rebutted and that the explication for the perfection of the world or "system of finite modes" that he ascribes to Garrett is flawed because it doesn't reflect how Spinoza uses the notion of perfection in Ethics. / <p>Höstterminen 2023</p>

Jag har genom denna studie undersökt mentorskapets påverkan för pastorer i Equmeniakyrkan. Frågeställningarna arbetet utgår från handlar om ifall mentorskap kan bidra till en mer hälsosam arbetssituation för pastorer. Som metod har jag utgått från en kortare enkät samt strukturerade intervjuer av fem pastorer och två mentorer. Jag använder mig av två teorier, Töres Theorell och Robert Karaseks krav-, kontroll- och stödmodell samt Kathy E. Krams teori om karriärsrelaterat mentorskap och psykosocialt mentorskap. Uppsatsens slutsats lyder att forskning samt intervjuerna pekar på att mentorskap främjar pastorers hälsa.