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Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

Diss.--Hamburg. / Lebenslauf. "Literaturverzeichnis": p. [108]-110.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Borderlands. A study of the aesthetic-practical environment, its pedagogical and therapeutical properties based on the outline of two practices/institutions: the workshops at Hagastiftelsen and the bookbindery at the Kristofferschool. The perspective on education, pedagogy and therapy taken is an existential one where the main aims of an educational-therapeutic intervention is to support biographical development and integrity. In the process action research in my own bookbinding workshop as well as hermeneutic research at the workshops at Hagastiftelsen where adults with autism and other neuropsychological disorders work have been the sources of primary empirical data. Secondary sources are patient-histories written by Oliver Sacks as well as autobiographical narratives of some adults with autism. The phenomenology of Merleau-Ponty, aesthetic philosophy of Schiller, narrative studies and Antonovskys concept of sense of coherence (SOC) have been used as interpretive theories to understand the research data. After outlining the two practices/institutions the paper is concerned with analysing a number of basic properties concerning the pedagogically and therapeutically oriented workshop as a space for aesthetic-practical activity: instrument/tool, beauty, rhythm and work. By incorporating the standpoint epistemology of autism the issues of identity-formation and biography have also been given a more inclusive treatment. A discussion regarding aesthetic-practical environments, their development, comparisons between them and their evaluation follows. In the final part of the study an outline for further research and development is presented.

Zugl.: Logan (Utah), Utah State Univ., Diss., 2005

Diss.--Hamburg. / Lebenslauf. "Literaturverzeichnis": p. [108]-110.

Thesis (doctoral)--Universität, Heidelberg, 2004. / Includes bibliographical references.

In der vorliegenden Arbeit mit dem Titel „Ästhetische Erfahrung und Bildung – eine phänomenologische, bildungstheoretische und pädagogische Neubetrachtung“ steht das Phänomen der ästhetischen Erfahrung im Mittelpunkt. Ausgehend von einer phänomenologisch orientierten Beschreibung, Analyse und Interpretation konkreter Erfahrungen (musikalische Hörerfahrung und alimentäre Erfahrung) wird die zentrale These belegt, dass das Ästhetische sich erst in der Erfahrung der Zeit als Verweilen konstituieren kann. Im ästhetischen Verweilen kann sich der Eigensinn ästhetischer Erfahrung eröffnen, indem das Sinnlich-Leibliche zeitweilig und imaginativ überschritten wird. So hebt sich das ästhetische Verweilen aus der Zeit des Alltäglichen heraus und bringt einen gewissen Bruch in das objektive, lineare und messbare Zeitverhältnis ein. Das Ereignis des ästhetischen Verweilens, das passive Momente aufweist, kann eine ästhetische Reflexivität ermöglichen, die das Verhältnis des Menschen zur Zeit und zugleich zu den Objekten und Situationen erfahrbar werden lässt, in denen das Verweilen stattfindet. Das temporale Distanzverhältnis des Menschen zur Zeit kann nicht zuletzt als eine ästhetische Freiheit erfahren werden, d. h. als eine Freiheit in der Zeit und für die Zeit. Die zentrale These der Arbeit wird ferner an einer klassischen Position innerhalb der Tradition der ästhetischen Erziehung und Bildung (Schiller) geprüft und geschärft. Dabei rückt das Verhältnis von ästhetischer Erfahrung, Erziehung und Bildung in den Vordergrund. Darauf bezogen werden ästhetische Erziehung und ästhetische Bildung als zwei unterschiedliche aber zugleich aufeinander bezogene Praxen des Umgangs mit der Zeit bestimmt und in ihrem Wechselspiel pädagogisch fruchtbar gemacht. / This dissertation, entitled “Aesthetic Experience and Bildung – a phenomenological, theoretical and pedagogical reconsideration”, focuses on the phenomenon of aesthetic experience. On the basis of a phenomenologically oriented description, analysis and interpretation of concrete experiences (the experience of musical listening and the experience of eating and drinking), this work tries to show that the aesthetic can be first constituted in the experience of time as experience of lingering (Verweilen). The inherent logic of aesthetic experience can emerge in the aesthetic lingering due to an imaginative and temporal transgression of the sensual-bodily. Thus, the experience of aesthetic lingering stands out from everyday time and breaks to an extent with the objective, linear and measurable relationship of time. The event of aesthetic lingering, which exhibits passive moments, can make aesthetic reflexivity possible. Aesthetic reflexivity enables human beings to experience their relationship to time and, at the same time, to the objects and situations in which they linger. The temporal distance relationship to time can be also experienced as an aesthetic freedom, i.e. as a freedom in the experience of time and for experiencing time. Furthermore, the central thesis of the work will be examined and sharpened with regard to a classical position within the tradition of aesthetic education (Schiller). In doing so, the relationship between aesthetic experience, education and Bildung comes to the fore. A pedagogical perspective on this relationship is developed defining aesthetic education (ästhetische Erziehung) and aesthetic formation (ästhetische Bildung) as two different practices of dealing with time, which are both dependent on the experience of the aesthetic.

The modern Arabic term for national homeland, waṭan, derives its sense from the related yet semantically different usage of this term in classical Arabic, particularly in classical Arabic poetry. In modern usage, waṭan refers to a politically defined, visually memorialized territory whose expanse is cognized abstractly rather than through personal experience. The modern waṭan is the geopolitical locus of national identity. The classical notion of waṭan, however, is rarely given much geographical content, although it usually designates a relatively localized area on the scale of a neighborhood, town, or village. More important than geographical content is the subjective meaning of the waṭan, in the sense of its essential place in the psyche of an individual. The waṭan (also mawṭin, awṭān), both in poetry and other types of classical writing, is strongly associated with the childhood/youth and primary love attachments of the speaker. This sense of waṭan is thus temporally defined as much as spatially, and as such can be seen as an archetypal instance of the Bakhtinian chronotope, one intrinsically associated with nostalgia and estrangement. The waṭan, as the site of the classical self’s former plenitude, is by definition lost or transfigured and unrecoverable, becoming an attachment that must be relinquished for the sake of virtue and glory. This paper argues that the bivalency of the classical waṭan chronotope, recoverable through analysis of poetic and literary texts, allows us to understand the space and time of the self in classical Arabic literature and how this self differs from that presupposed by modern ideals of patriotism.