Hochsch. f. Wirtschafts-, Rechts- u. Sozialwiss., Diss., 1991--St. Gallen.

No description available.

245f. / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-01T14:14:01Z No. of bitstreams: 1 SCIALOM.pdf: 1212175 bytes, checksum: bad37d6311f6d41d603da0013c1a9a0f (MD5) / Approved for entry into archive by Ednaide Gondim Magalhães(ednaide@ufba.br) on 2013-04-10T13:58:26Z (GMT) No. of bitstreams: 1 SCIALOM.pdf: 1212175 bytes, checksum: bad37d6311f6d41d603da0013c1a9a0f (MD5) / Made available in DSpace on 2013-04-10T13:58:27Z (GMT). No. of bitstreams: 1 SCIALOM.pdf: 1212175 bytes, checksum: bad37d6311f6d41d603da0013c1a9a0f (MD5) Previous issue date: 2009 / Este estudo se configura em uma exploração sobre o Universo de Rudolf Laban e o Panorama brasileiro dos artistas-pesquisadores que utilizam desse Universo como suporte para suas pesquisas, ações e atuações. Através da busca genealógica na vida-obra do mestre da Arte do Movimento em seu material bibliográfico e nas obras de seus discípulos, foram delineados a pessoa, o artista, o cientista e o filósofo de Rudolf Laban. O olhar sobre o material de referência e os universos singulares coletados na pesquisa de campo, foi conduzido com o suporte da Genealogia Histórica de Foucault, da Hermenêutica de Hans-Georg Gadamer e do Olhar Sensível de Maurice Merleau-Ponty, como também dialogando diversos estudos que se debruçam sobre a historiografia em dança. A partir de tais aportes teóricos, foi organizado e discutido o aspecto geral do panorama nacional de estudos labanianos. Associando a pesquisa teórica à pesquisa prática, o desenvolvimento do processo de pesquisa aconteceu de forma a referenciar o próprio Universo labaniano de miscigenação entre pensamento e movimento. A metodologia se desenvolveu acompanhando a forma geométrica do tetraedro, assumindo quatro vértices que foram aplicados concomitantemente: Pesquisa Teórica, Pesquisa de Campo (entrevistas), Laboratórios e Escrita Dinâmica. Para materializar os percursos artísticos-teóricos-práticos, foi construída uma árvore genealógica mestre-discípulo que ilustra bidimensionalmente a disposição tridimensional da configuração do conjunto contemporâneo.Em seguida, foram discutidos e debatidos pontos críticos revelados através do estudo, argumentando a legitimização do panorama apresentado através da ponte passado tempoespaço presente. / Salvador

No description available.

The medieval legend of the two Saints Barlaam and Josaphat has attracted wide attention since, in the nineteenth century, some of its roots were discovered in ancient Indie Buddha legends and parables. Our study limits itself to the German version by Rudolf von Ems, a free translation from a Latin source, written around 1225. Although this work was edited as early as 1818, it was not until the last decade that some detailed but rather opposite interpretations were devoted to it. All recent studies of Barlaam und Josaphat have been based on a reprint of Pfeiffer edition of 1843 which, however, has grave shortcomings: it takes only a few manuscripts and fragments into account selects their readings at random, and does not provide a reliable critical apparatus. Therefore, it seemed appropriate to work towards a new, truly critical text edition which would be beneficial to further investigations into meaning and structure of the work. Our first step was to locate all existing manuscripts and fragments and obtain photocopies of them. For the ensuing process of assessing their relationships in order to determine their individual value for a text reconsti-tution, we tried an approach different from traditional practice. Instead of basing a grouping on common readings or mistakes alone, we began by comparing the paragraph markings (rubricated initials) in the major manuscripts. We believe that they were placed originally to subdivide the narrative and that, generally, they were copied by later scribes and rubricators. During the transmissibn process involuntary or deliberate "misplacements" occurred which would show up in further copies and could thus indicate group characteristics. Therefore we listed all rubri-cation. marks in a comprehensive chart and calculated the overall agreement between the major manuscripts in percentage figures. The evaluation showed that the oldest two manuscripts C and D, as well as A and b have a very similar rubrica-tion pattern, probably still close to the original one. This likeness makes it difficult if not impossible to determine if another manuscript is related to either of these. On the other hand, a clear affinity could be established between the hitherto overlooked manuscripts G, M, and, to a lesser extent, E, as well as between W and L in the first half of the text and C and L in the second half. We had divided the total number of initials into four even sections (covering ca. 4000 verses) to see if the "agreement figure" of one manuscript to another changes markedly. A subsequent look at individual "spurious initials" (mostly faults in rubrication) confirmed the first results and established a third definite grouping, that of DKCKa (Ka is only represented by the text edition of 1818). A comparison of the smaller fragments followed in which the main criterion was their textual agreement with other manuscripts. The rubrication was also taken into account but not overemphasized since conclusive evidence was often lacking due to the shortness of most fragments. We found that in three cases fragments belonged together to one otherwise lost manuscript (dq, mF2, and el). Many of the fragments showed characteristics of the GEM-group, whereas only very few seemed related to either A, b, C, or D. This sampling of common variants and text omissions throughout the work served also to verify the results gained by the "initial method." In general, the above mentioned groupings were confirmed or slightly modified. It became clear that in some cases a straightforward text transmission (as represented in a stemma) cannot be assumed. Especially in the loosely related body of manuscripts A, b, (B), C, L, and W, there is strong evidence of contamination which would make a tentative classification futile. A critical edition should, in our view, follow the old reliable Freiburg codex D as lead manuscript and confront its text consistently with the readings and paragraphs of the other two large groupings, mainly C and G. The closing chapter outlines the spreading of Rudolf's Barlaam und Josaphat as documented in its manuscript tradition, from its limited Alpine origin to its popularity within the Teutonic Order of Knights in East Prussia until its last flowering in Southern Germany at the end of the fifteenth century. / Arts, Faculty of / Central Eastern Northern European Studies, Department of / Graduate

No description available.

The main thesis deals with the educational theories of Rudolf Steiner. These theories are dealt with in Parts III to VIII of the thesis. Before this, in Part 1, there occurs a brief description of the background and life of Steiner; and, in Part II, a,, philosophical discussion of the basic tenets and assumptions upon which Steiner's educational theories rest. The areas dealt with in Parts III to VIII are divided into three. The first is an exposition of Steiner's ideas; the second is a comparison and appraisal of Steiner's theories with other educationalists; the third is an examination and evaluation of some of the concepts which are fundamental to Steiner's theories. The first of these areas i. e. the exposition of Steiner's ideas, is subdivided into three: his views on the nature of the child and the'way in which the child grows and develops; methodologies of teaching; and content and curriculum. An exposition of Steiner's theories on the nature of the child and its development occurs in Part III. - This is followed, in Part IV, by an evaluation of his theories by comparing them with other educationaliits. In Part V an examination of Steiner's theories on methodologies of teaching, by considering his views of "The Temperaments", occurs; - reference and comparisons to other educationalists are made in the same section. In. Part VI descriptions of the Waldorf curriculum are given and this is followed by an evaluation at the end of the section. The evaluation examines 'a number of concepts upon which the Waldorf curriculum has bpen formulated in the context of modern day curriculum objectives, design and learning experiences. In Part VII a brief historical perspective : is obtained of Steiner's theories by comparing his views with those of Plato, Rousseau and Montessori. This perspective is placed in a modern day context in Part VIII, and is obtained by an examination of many of the concepts fundamental to Steiner's theories. This includes a detailed critique of two of the main assumptions upon which Steiner's theories of education rest; an examination of the relationship of the individual to society in an educational context; and a discussion of the nature and aims of the educational process.

The purpose behind this thesis is to create a design proposal for how a present day garden created at the early 1900 can be recreated to its original design. In order to do so, the style of the garden specified to this era must be defined along with an inventory of the plants. The garden used for this specific assignment is located in Söderhamn and the property is called ‘Killingen’. The main house as well as the garden was created in the beginning of 1900. Killingen´s garden is classed as a ‘own-home garden’. These kinds of gardens were influenced by the ‘own-home movement’ which started in the 1900-century. The main purpose of this movement was to help low income families finding a better and own home with a garden. It was also there in aid of preventing the mass emigration around that period. Around this time, a very influential gardener, Rudolf Abelin, played a key role for the own-home garden’s development through his writing and widespread knowledge. For him the garden was part of the society development which also was affected and influenced by his ideas and involvement. The methods used in this thesis are mainly literature studies but also includes observations of current gardens and conversations with relevant people. Thanks to the current owner’s very ambitious and existing list of plants of the garden, it’s actually been possible to rely on literature in order to propose new plants as well as suggesting which plants were not part of the own-home movement and could therefore be removed as they are not part of the same style. / Den här uppsatsen har till syfte att ta fram ett designförslag på hur en nutidsträdgård som anlades i början på 1900-talet kan återskapas till sin ursprungliga design. För att göra det måste trädgårdsstilen definieras och växterna inventeras. Den trädgård som ligger till grund av detta arbete finns i Söderhamn och tomten heter Killingen. Huset och trädgården kom till i början på 1900-talet. Killingen räknas som en egnahemsträdgård. Dessa trädgårdar influerades av Egnahemsrörelsen som startade vid förra sekelskiftet. Avsikten med föreningen var att hjälpa fler människor med svagare ekonomi att få bättre och egen bostad med trädgård. Ett annat syfte var att förhindra den stora emigrationen som pågick då. Rudolf Abelin, en trädgårdsmästare som var aktiv vid denna period, var en mycket betydande person för egnahemsträdgårdens utveckling genom sitt författarskap och kunskapsspridande. Han såg trädgården som en del av samhällsutvecklingen som påverkades av hans idéer och engagemang. Metoderna som använts är främst litteraturstudier men även observationer av aktuell trädgård och samtal med sakkunniga. Tack vare ägarens mycket ambitiösa växtförteckning av trädgårdens innehåll så har det varit möjligt att utifrån litteraturen ta fram förslag på nya växter och även föreslå vilka element och växter som inte följer stilen för egnahemsträdgårdar och därför ska avlägsnas.

L’originalité de la pensée de Rudolf Steiner, née dans la mouvance de la société théosophique est d’aller vers l'universalité, en dépit de critiques pas toujours fondées. En effet, la pensée de Steiner est au confluent de l’Europe, de l’Egypte, de la Perse et de l’Inde. A la fois pensée ésotérique, occulte et mystique, elle est intrinsèquement gnostique. Enseignement de sagesse, la gnose désigne un concept tout à la fois philosophique et religieux qui permet le salut de l’âme par une connaissance directe de la divinité. Dans son effort de connaissance à vocation universelle, le gnostique inclut les particularités historiques inclues tant dans le brahmanisme, que dans la chrétienté, l’islam et le judaïsme. A l’instar des Hindous, Steiner concevait l'Histoire comme le résultat des expériences de l’évolution individuelle, qui se déroulent au travers de nombreuses existences ou incarnations successives. Le monde spirituel lui apparaissait relié au monde physique par l'intermédiaire de la pensée humaine et il a décrit le système anthroposophique, la « sagesse de l’homme », tel un chemin de connaissance, allant de l'être humain, vers l’aspect spirituel de l'univers. Le cheminement de la gnose hindoue jusqu’aux idées de Steiner est développé dans cette thèse. Les rapports entre gnose, ésotérisme, mystique, religion, et occultisme, L’expérience mystique relatant un rapport avec le divin, de par sa nature difficilement communicable, par lequel l'âme humaine accèderait à une rencontre directe avec la source primordiale fut également un des thèmes étudiés par l’anthroposophe / The originality of Rudolf Steiner's thought, influenced by Theosophical Society, is to go to the universality of mankind, in spite of open criticisms that do not always correspond to reality. In fact, Steiner's Gnostic thought has been deeply influenced by European and Eastern Philosophical currents of Esotericism, Occultism and Mysticism. Gnosis is a reference to Philosophical and Religious concepts that allow soul salvation through a direct link to God. Ithas a universal vocation, and Gnosticism includes historical aspects included in Brahmanism, Christianity, Islam and Judaism. As Hindus believed so, Steiner conceived Human History as the result of the experiences of individual evolution, which took place after many human incarnations. The spiritual world was according to Rudolf Steiner connected to the physical world with human thought and the history of the anthroposophic systems, that he called "Human Wisdom", as a path of knowledge, going from human beings, towards universal spiritual aspects. The path of Hindu gnosis to the ideas of Steiner and the relationship between Gnosis, Esotericism, Mysticism, Religion and Occultism are developed in this study. The theme of the encounter with a primordial source was dear to the philosopher

Thesis (doctoral)--Leiden, 2007. / Abstract in Dutch. Includes bibliographical references (p. 273-283).