Το ακουστικό σύστημα έχει να μας διδάξει πολλά σχετικά με τις κεντρικές ακουστικές διαδικασίες, όμως ο τρόπος με τον οποίο συμπεριφέρεται και λειτουργεί σε διάφορα νοσήματα (αυτισμός, σ.Αsperger, σχιζοφρένεια), όσο και σε καταστάσεις τόσο προβληματικές (δυσλεξία, αλκοολισμός, κώμα) όσο και φυσιολογικές (εκμάθηση ξένων γλωσσών), είναι ακόμη άγνωστος. Ο λεπτός κρίκος που παρεμβάλλεται μεταξύ όλων αυτών των καταστάσεων και της λειτουργίας του ακουστικού συστήματος είναι ένα (ακουστικό) προκλητό δυναμικό, το αρνητικό δυναμικό ασυμφωνίας (ΑΔΑ). Το δυναμικό αυτό εκλύεται από τον εγκέφαλο οποτεδήποτε ένας διαφορετικός ήχος επιδράσει σε μια ακολουθία σταθερών ήχων. Πρόκειται για ένα αυτόματο φαινόμενο το οποίο υπάρχει στη φύση, είναι όμως δυνατό να εκλυθεί και να μελετηθεί και πειραματικά. Στην παρούσα εργασία αναλύεται το δυναμικό ΑΔΑ, περιγράφονται κάποιες κλινικές χρησιμότητες και μερικά πλεονεκτήματά του και αναλυτικά η μεθοδολογία και η πειραματική διάταξη που ακολουθήθηκε για την ανάδειξη του σημαντικού αυτού δυναμικού. Η πειραματική διάταξη που χρησιμοποιήθηκε στην παρούσα εργασία, επέτρεψε την ανίχνευση ισχυρών και διακριτών δυναμικών ΑΔΑ. Η διάταξη είναι εύκολα αναπαραγώγιμη και θα μπορούσε να τύχει πολλών κλινικών εφαρμογών. / By studying the function of the auditory system, it is possible to also elucidate the function of several central auditory procedures. It is however largely unknown how these are related to diseases such as autism, Asperger's syndrome, schizophrenia, but also to other situations such as dyslexia, coma, alcoholism, or the learning of foreign languages. The tiny bond that connects all these functions with central auditory processes is an auditory evoked potential called mismatch negativity (MMN). The MMN is elicited whenever a deviant sound interferes in a sequence of standard tones. Elicitation of MMN potentials is an automatic procedure that happens in nature all the time. It can however also be produced and detected in the laboratory. The present work starts with a detailed description of the MMN potential. Some of its advantages, as well as its clinical uses are also presented. This work also includes a very detailed description of the methhodology used to detect and study MMN potentials in experimental conditions. The experimental setup used in this work allowed us to detect substantial and discernible MMNs. This setup, and hence the study of MMNs is easily replicable, could therefore be also used in clinical praxis.

No description available.

L’objectif de cette thèse est d’élucider l’intention, la pertinence et la cohérence de l’appropriation par Heidegger des concepts principaux de la philosophie pratique aristotélicienne dans ses premiers cours. Notre analyse portera principalement sur les notions clefs d’energeia et de phronēsis. La première section de la thèse est préparatoire : elle est consacrée à une analyse étroite des textes pertinents de l’Éthique à Nicomaque, mais aussi de la Métaphysique, en discussion avec d’autres commentateurs modernes. Cette analyse jette les fondations philologiques nécessaires en vue d’aborder les audacieuses interprétations de Heidegger sur une base plus ferme. La deuxième et principale section consiste en une discussion de l’appropriation ontologique de l’Éthique à Nicomaque que Heidegger entreprend de 1922 à 1924, à partir des textes publiés jusqu’à ce jour et en portant une attention spéciale à Métaphysique IX. Le résultat principal de la première section est un aperçu du caractère central de l’energeia pour le projet d’Aristote dans l’Éthique à Nicomaque et, plus spécifiquement, pour sa compréhension de la praxis, qui dans son sens original s’avère être un mode d’être des êtres humains. Notre analyse reconnaît trois traits essentiels de l’energeia et de la praxis, deux desquels provenant de l’élucidation aristotélicienne de l’energeia dans Métaphysique IX 6, à savoir son immédiateté et sa continuité : energeia exprime l’être comme un « accomplissement immédiat mais inachevé ». L’irréductibilité, troisième trait de l’energeia et de la praxis, résulte pour sa part de l’application de la structure de l’energeia à la caractérisation de la praxis dans l’Éthique à Nicomaque, et du contraste de la praxis avec la poiēsis et la theōria. Ces trois caractéristiques impliquent que la vérité pratique ― la vérité de la praxis, ce qui est l’ « objet » de la phronēsis ― ne peut être à proprement parler possédée et ainsi transmise : plus qu’un savoir, elle se révèle surtout comme quelque chose que nous sommes. C’est ce caractère unique de la vérité pratique qui a attiré Heidegger vers Aristote au début des années 1920. La deuxième section, consacrée aux textes de Heidegger, commence par la reconstruction de quelques-uns des pas qui l’ont conduit jusqu’à Aristote pour le développement de son propre projet philosophique, pour sa part caractérisé par une profonde, bien qu’énigmatique combinaison d’ontologie et de phénoménologie. La légitimité et la faisabilité de l’appropriation clairement ontologique de l’Éthique à Nicomaque par Heidegger est aussi traitée, sur la base des résultats de la première section. L’analyse de ces textes met en lumière la pénétrante opposition établie par Heidegger entre la phronēsis et l’energeia dans son programmatique Natorp Bericht en 1922, une perspective qui diverge fortement des résultats de notre lecture philologique d’Aristote dans la première section. Cette opposition est maintenue dans nos deux sources principales ― le cours du semestre d’hiver 1924-25 Platon: Sophistes, et le cours du semestre d’été 1924 Grundbegriffe der aristotelischen Philosophie. Le commentaire que Heidegger fait du texte d’Aristote est suivi de près dans cette section: des concepts tels que energeia, entelecheia, telos, physis ou hexis ― qui trouvent leur caractérisation ontologique dans la Métaphysique ou la Physique ― doivent être examinés afin de suivre l’argument de Heidegger et d’en évaluer la solidité. L’hypothèse de Heidegger depuis 1922 ― à savoir que l’ontologie aristotélicienne n’est pas à la hauteur des aperçus de ses plus pénétrantes descriptions phénoménologiques ― résulte en un conflit opposant phronēsis et sophia qui divise l’être en deux sphères irréconciliables qui auraient pour effet selon Heidegger de plonger les efforts ontologiques aristotéliciens dans une impasse. Or, cette conclusion de Heidegger est construite à partir d’une interprétation particulière de l’energeia qui laisse de côté d’une manière décisive son aspect performatif, pourtant l’un des traits essentiels de l’energeia telle qu’Aristote l’a conçue. Le fait que dans les années 1930 Heidegger ait lui-même retrouvé cet aspect de l’energeia nous fournit des raisons plus fortes de mettre en doute le supposé conflit entre ontologie et phénoménologie chez Aristote, ce qui peut aboutir à une nouvelle formulation du projet heideggérien. / The purpose of this thesis is to sort out the intent, the philosophical relevance and the consistency of Heidegger’s appropriation of the basic tenets of Aristotle’s practical philosophy in his early lecture courses. Our analysis will focus mainly on the key notions of energeia and phronēsis. The first preparatory section of the thesis is devoted to a close analysis of Aristotle’s relevant texts of the Nicomachean Ethics, but also of the Metaphysics, in discussion with other modern commentators. This lays the philological groundwork which will enable us to engage Heidegger’s challenging interpretations on a more secure footing. The second and main section discusses Heidegger’s ontological appropriation of Aristotle’s Nicomachean Ethics from 1922 to 1924 on the basis of the texts so far published, and with a special attention to Metaphysics IX. The main result of section I is an insight into the central character of energeia for Aristotle’s project in the Nicomachean Ethics and, more specifically, for his understanding of praxis, which in its genuinely original sense turns out to be a way of being of human beings. Our analysis recognizes three essential traits to energeia and praxis, two of which stemming from the analysis of Aristotle’s own elucidation of energeia in Metaphysics IX 6, namely immediacy and continuity: energeia expresses being as an ‘immediate unfinished fulfillment’. Irreducibility, the third trait of energeia and praxis, results from applying the structure of energeia to the characterization of praxis in the Nicomachean Ethics, and from contrasting it with poiēsis and theōria. These three features entail that practical truth―the truth of praxis, the ‘object’ of phronēsis―cannot be properly possessed and thus transferred: more than something we know, it is something we are. It is this special character of practical truth that primarily attracted Heidegger to Aristotle in the early 1920s. Section II, devoted to Heidegger’s texts, starts by reconstructing some of the intellectual steps that led him to resort to Aristotle for the development of his own philosophical project, characterized by a profound, yet intriguing intermingling of ontology and phenomenology. The legitimacy and feasibility of Heidegger’s pointedly ontological appropriation of the Nicomachean Ethics is also discussed, on the basis of the results of section I. The analysis of these texts is characterized by the sharp opposition set by Heidegger between phronēsis and energeia in his 1922 programmatic Natorp Bericht, a perspective that strongly diverges from the results of our philological reading of Aristotle in section I. The assessment of this opposition is maintained throughout the discussion of the two main sources―the 1924-25 winter course Platon: Sophistes, and the 1924 summer course Grundbegriffe der aristotelischen Philosophie. Heidegger’s direct commentary of Aristotle’s text is followed closely in this section: concepts such as energeia, entelecheia, telos, physis and hexis―which find their ontological characterization in the Metaphysics or Physics―need to be scrutinized in order to follow Heidegger’s argument and to assess its soundness. Heidegger’s hypothesis from 1922―namely, that Aristotle’s ontology does not fit the insights of his more penetrating phenomenological descriptions―eventually culminates in a clash between phronēsis and sophia which divides being into two irreconcilable spheres and brings Aristotle’s ontological efforts to a dead end. Yet, this conclusion of Heidegger is built upon a specific interpretation of energeia that critically leaves in the shade its performative side, one of its essential traits as Aristotle conceived it. The fact that in the 30s Heidegger himself comes to see this side of energeia provides us with stronger grounds to question the supposed conflict between ontology and phenomenology in Aristotle, which can result in a new formulation of the Heideggerian project.

Syftet med studien är att utforska den narrativa arbetsmetoden Livets träd som karriärvägledningsinstrument och i vilka sammanhang metoden är som mest användbar inom vägledning. I undersökningen har vi använt en kvalitativ ansats med fyra enskilda intervjuer som datainsamlingsverktyg. Respondenter delar gemensamma drag angående det grundläggande syftet och utvärdering av metoden Livets träd. De menar att metoden bidrar till att stärka individers tro på sin egen förmåga. Genom bättre självkännedom får individen även en meningsfullhet i tillvaron och större möjligheter till att utforska sig själv och sina drömmar. Metoden i sig beskrivs som både filosofisk och kreativ, vilket gör att metoden inte passar alla, både vad som gäller deltagare och personal. För att arbetet i metoden ska ge bästa utdelning krävs det att man arbetat upp en trygghet inom gruppen. Det handlar om att både delge av sina egna tankar likväl som att få respons av de andra deltagarna. Metoden anses ha störst utvecklingsmöjligheter i arbetet med barn, vilket även är metodens ursprungliga målgrupp. Metoden passar även unga vuxna utan sysselsättning, ungdomar som lever i svåra familjeförhållanden, ensamkommande flyktingbarn, nyanlända invandrare, ungdomar som på grund av olika anledningar misslyckats att nå fullkomliga betyg på grundskola eller gymnasiet som tänkbara målgrupper och sammanhang för metoden. / The purpose of this study is to explore the application of the narrative method The Tree of Life as a career guidance instrument and to investigate the career counselling contexts in which the method could be most usable. As research strategy, we have chosen to perform a case study without intervention with four individual interviews as data collection method. The results show that the interviewees share common features regarding the fundamental purpose and the evaluation of the method The Tree of Life. They argue that the method helps to strengthen individuals’ belief in their own abilities. Through better self-knowledge individuals may perceive their life as more meaningful and they may get more opportunities to explore themselves and their dreams. The method itself is described as both philosophical and creative, which means that it cannot be applied automatically by all the counsellors and within every kind of target groups. The study shows that the method’s potential is better exploited when the counsellor succeeds in creating the appropriate sense of safeness within the group so that the participants can fully share the stories of their lives and get feedback from the others. According to the collected data, the method is considered to have its greatest potential for development in the work with children, who on the other hand have been its peculiar target group, since the method was developed in 2005. Nevertheless, the interviewees could see the method as applicable also within other target groups. They have referred in particular to young people who are neither in education nor in employment, to young people who live in a difficult family background, to unaccompanied refugee children, to newly arrived immigrants, and to youth who for various reasons are not able to fulfil their course of education.

Partant d'un questionnement sur la logique de la pratique comme enjeu central de la vie intellectuelle française des années 1960, ce travail propose d'articuler une rencontre entre les pensées de Foucault et de Sartre. Sans minimiser leurs divergences, par quoi on a coutume de les opposer dans le cadre de la querelle de l'humanisme, il s'agit de faire apparaître un enjeu commun aux deux auteurs : la proposition d'une mise en intelligibilité de la pratique, entée sur un matériau historique dûment circonscrit. Cette rencontre permet de revisiter les notions de praxis, de généalogie, de politique de la vérité. Cela implique tout un renouvellement du geste théorique du côté d'une pensée en situation commune à l'intellectuel universel et à l'intellectuel spécifique, d'une pratique " historico-philosophique " soucieuse de saisir à bonne distance son objet - les " ensembles pratiques " - sans le déréaliser ni le surplomber, dans un rapport complexe entre passé et présent. L'espace théorique ainsi ouvert entre Foucault et Sartre sur cette question de l'intelligibilité de la pratique est également l'occasion d'une confrontation avec Marx et les marxismes (Althusser principalement), ainsi qu'avec les sciences sociales (Bourdieu surtout).

Religious language has been theorized in multiple ways. I will look at how religious language has been theorized in the work of Jürgen Habermas and in the field of cognitive linguistics. I will compare these approaches to religious language and assess the results. In doing so, I will indirectly assess the confluence of these two theoretical approaches. My conclusion is that even with the similarities between these theoretical frames, religion is thematized differently under each method. Jürgen Habermas’s definition of religion as the output of ritual praxis is not compatible with the normative place of religious language found in cognitive linguistics.

This thesis focuses on the political dimensions of aesthetic expression during the Long Sixties. The thesis deals with amateur theatre ventures both within and linked to the social democratic labour movement. ’Spelet om Norbergsstrejken’ (The Play about the Norberg Strike) had its première in 1977 in a small industrial village in the industrial region of Bergslagen. Similar plays appeared in many regions of the country and a wave of workers’ plays emerged and made an impact on the internal investments of the educational association ABF in amateur theatre. The empiricism of the thesis concludes in 1982 when a social democratic amateur theatre association was founded and after a breakaway from the social democratic movement was establishing a residential study centre in another small village in Bergslagen. Sixties radicalisation provides the social context of the study and the perspective of sociological social movement research is used and developed. Based on the perspective of cognitive practice and the concepts of cosmology and movement ideology attention is directed towards the theatre assets of performance hosts, expectation horizons and patterns of behaviour. The thesis argues for a deeper understanding of sixties radicalisation partly meaning that the periodisation needs to be extended backwards as well as forwards in terms of time and partly that the political dimensions of aesthetic expression should be focused on. Based upon the results of the thesis the concept of culturactivism was formulated which defines the specific approach that appeared in the space between political and cultural activism. This highlights the need for a concept that covers the cognitive free space that arose between aesthetic expression and political activism and which has not previously attracted the attention of historical studies about sixties radicalisation to any great degree.

Das Dissertationsvorhaben greift zu Beginn einen Praxisfall im Krankenhaus auf und verdeutlicht exemplarisch, dass der Krankenhausarzt in einen Konflikt zwischen ökonomischen und ethischen Anforderungen gerät. Um die Frage beantworten zu können, wie die soziale Praxis der Krankenhausärzte gelingen kann, wird das Problem im ersten Schritt rekonstruiert. Nach der Diskussion verschiedener Lösungsansätze für das Problem im zweiten Schritt, werden im dritten Schritt Anregungen für die Praxis abgeleitet.

Hannah Arendt argues that political action is only meaningful through the disclosure of who the actor uniquely is, and that this disclosure is the basis of human dignity. Arendt’s notion of performative disclosure helps us to rethink the individuated actor, not as a sovereign and self-transparent subject whose action expresses an authentic individual essence or constative what, but rather as a decentered and ecstatic who whose action reveals meaningful dimensions of the world and of the actor’s unique situation in history, through the performance of acts and speech before public spectators. The idea that no actor can stand in a position of control with respect to his life story extends to a critical displacement of the notion of freedom understood as sovereignty and of political projects that attempt to make history. Action, as praxis and not poiesis, is best understood through Arendt’s metaphor of performance, rather than productive art. There are new interpretive possibilities for Arendt’s theory of action, especially if we trace appearances of the ancient Greek daimon in Arendt’s publications and lecture notes, and among works that Arendt confronted: Plato’s Socratic dialogues and the myth of Er, Heidegger’s notion of aletheia as Dasein’s disclosure of Being, Jaspers’ valid personality, and Kant’s notion of aesthetic genius. The daimon implies that the public realm is a spiritual realm, that action is a form of connection to the divine, and that the actor is a decentered discloser of transcendent meanings and new possibilities within the world. The daimon also shows moral deliberation to be more vital to meaningful action than Arendt suggests prior to The Life of the Mind, so that the distinctions usually read in Arendt between actor and spectator, as well as those between acting, thinking, and judging, may be productively occluded. Arendt’s struggle to re-invigorate action’s disclosive capacity is at the center of her entire project. It sheds light on her critique of the world-alienating aspects of Marx, her insistent protection of a distinct political sphere from the private and the social spheres, and her rejection of Hegel’s philosophy of history in favor of a fragmentary historiography inspired by Kafka and Benjamin.

The present study was aimed to answer the question, “how develop the korean after-school childcareworkers their pedagogy in the situation, where they do not get enough help from government”. Specific questions are: From what source do they create their pedagogy, what pedagogy do they develop and how does their pedagogy relate to the education of science? To answer these questions, case studies were conducted. 28 Korean careworkers were inter-viewed. These interviews were evaluated and analyzed according to the question. As results, the author obtained the following conclusion: 1. The influencing factors for creating practice immanent pedagogy are personal educational belief, interests, earlier careers and vocational training of careworkers. The needs of children, parents and the social affiliation of the family are also important factors influencing their work. The social claim for school success plays a basic role, too. 2. The careworkers developed seven pedagogies, which often are in accordance with the so-cial affiliation of the family. E.g. compensatory education for lower class children, special education combined with socialwork, pedagogy which denies the mainstream of the korean educational situation and reforming education. There was education, which differs from the conventional teaching, such as the „project method”. Some careworkers practiced family sup-plementary education. 3. It was found that the pedagogy of the careworkers has much in common with the educa-tional science theory.