This text is written with the purpose of examining the preschool's harmony and disharmony. What is happening in moments of interaction with others, children and educators, what is it in today's preschool that stands in the way of this interaction, and what will be the consequences of the development that leads us farther and farther away from this interaction? This text begins with three stories where in the first two I portrayed two situations of interaction, one from my experience of the world of music and one from the preschool. The third describes what will illuminate one of the essay's more conflicting situations.In my text, I have produced an analogy between the preschool's practice and the musical practice, initially with the aim of letting music be supportive in explaining the unseen and the elements that can be difficult to understand in the preschool, but this work has come to featurethe musical sphere increasingly throughout the text’s development. The experience of the music has been able to explain situations in preschool, putting words to phenomenon that sems to be without words, but it has also let the musical aspect itself be explained. In my investigation of the harmony, I have mainly been inspired and led by Marcia Sá Cavalcante Schuback's collection of essays Praise to nothingness - essays on philosophical hermeneutics. Her description of nothingness and its events through inspiration, influence and improvisation has taken me and the text on a journey in how interaction in preschool can look and what it can create. Through her text, self -transformation has become a central concept in my text and thoughts.As I have come to the study of disharmony, I have looked at Foucault's concept of discourse.The discursive formations that have been and continue to be creating the preschool curriculum and conditions, and here I have also looked at the consequences of the increasingly efficiency, quality- and production-focused preschool that we see today. Marx's thoughts on alienationhave been allowed to lead the text's reasoning about the consequences of this development and I conclude my text by asking myself and you as a reader:"What will happen to our children?

(in English) Nowadays various formerly silenced topics have appeared under the spotlight of public's attention: specifically, mental health awareness has put forward body image concerns as being an incentive for most lethal forms of mental distress such as eating disorders. Despite body image issues are the subject of research for various academic fields, mainly psychology, this thesis attempts to study body image from a different point of view. That is in relation to contemporary diet culture; the thesis focuses on the application of Michel Foucault's theoretical concepts of disciplinary power and "care of the self" practice on the contemporary diet culture. Hence, discovery and review of diet culture controlling mechanisms that might be later internalized by individuals will be in the scope of this work, alongside with the study of diet culture discourse reinforced by influential YouTube content creators. Mainly, the thesis is focused on how dietary practices refer to disciplinary practices, conceptualized by Foucault, while, simultaneously, act as enabling for the subject, mimicking Foucauldian "care of the self" practices. Key words: Michel Foucault, diet, diet culture, care of the self, eating disorder, self- transformation.

Centrée sur la thématique de la « fureur héroïque » développée dans le dernier ouvrage écrit en langue italienne par Giordano Bruno, De gli eroici furori (1585), cette recherche explore une double problématique suivant deux perspectives. D’une part, du point de vue historique, quels sont les schèmes philosophiques qui peuvent être considérés comme des conditions de possibilité de l’émergence de la figure du Furioso, le philosophe-poète dont les poèmes et leur commentaire philosophique nous font suivre l’itinéraire affectif et cognitif dans sa poursuite d’une union naturelle et rationnelle avec le principe infini du réel ? Suivant une méthode archéologique, il s’agit de retrouver dans les strates de la culture philosophique des traces précises et exemplaires de la mise en place, de la transmission et de la transformation de ces schèmes fondamentaux chez des auteurs de l’Antiquité, du Moyen Âge ou de la Renaissance. D’autre part, du point de vue conceptuel, comment une expérience psychologique telle que cette rencontre noético-amoureuse, qui n’est jamais totalement aboutie en raison de la disproportion entre « le sujet » et « l’objet », et qui se présente, néanmoins, comme une dissolution de soi dans la disparition de la distinction entre sujet et objet, met-elle en oeuvre, paradoxalement, une constitution de soi ? / Focused on the theme of the “heroic frenzy” developed in Giordano Bruno’s last opus written in Italian language, De gli eroici furori (1585), this work explores a double issue from two perspectives. On the one hand, from an historical point of view, what are the philosophical schemes that may be considered as conditions of possibility for the emergence of the Furioso’s figure, the philosopher-poet whose poems and their commentary lead through a path of affects and knowledge in his own intellectual pursuit of a natural and rational bonding with the infinite principle of reality? Following an archeological method, specific and exemplary traces of these fundamental schemes are found within layers of philosophical culture, throughout works of authors of Antiquity, Middle Ages or Renaissance who set, relayed and modified them. On the other hand, from a conceptual point of view, the process of the Furioso’s psychological experience is studied. His both noetic and loving encounter with the Principle is never completely fulfilled because of the disproportion between “the subject” and “the object”. Nevertheless, it is presented as a dissolution of self by ending the distinction between the subject and the object. How does this experience paradoxically implements a constitution of self?

The intent of this thesis is to understand how we as educators and learners in our Western system of education can bridge and heal the fundamental principles of a constructed divide embedded in our consciousness that continues to be reproduced in our Western academy. The primary goal is to make visible this divide that is based on the intellectualization of Western education in the absence of spiritual aspirations, thus revealing the potential of spiritual transformation within the academy and our everyday lives. In my literature-based thesis research I explored, analyzed and discussed two bodies of literature: the historical intellectualization of Western education on the one hand, and, on the other, Eastern Philosophy with the emphasis on Higher Self Yoga, African Philosophy and North American Aboriginal Spirituality. I investigated these bodies of literature employing a research paradigm that has its foundation in a spiritual ontology and epistemology. I analyzed my findings using such methodologies as appreciative inquiry, content analysis and textual analysis, including anti-colonial and indigenous knowledges theoretical frameworks. I found that the synthesis and integration of the inner life wisdom revealed in the three philosophies is an integral component fundamental toward a whole life vision of education, an educative vision that has the potential to serve as a catalyst to open the gates for life-enhancing change in the academy and our everyday lives. Change implies becoming aware of our true origin, who we truly are, and what our intrinsic purpose is. Change implies becoming aware of humanity’s accelerated transition toward a higher level of spiritual planetary consciousness, a spiritual evolution as an inner quest of unity with nature, the larger human community, the universe, and the divine Source itself. Change implies whole life educational processes, inclusive of the unfoldment of inner life wisdom, the authority of the human spirit, and the sense of divinity, as useful bridging work in healing the divide in our aware consciousness and our educational institutions. Whole life change needs to be the responsibility of academic education, as well our self-responsibility of realizing ourselves as citizen of the world living within one-world consciousness. All is one.

The intent of this thesis is to understand how we as educators and learners in our Western system of education can bridge and heal the fundamental principles of a constructed divide embedded in our consciousness that continues to be reproduced in our Western academy. The primary goal is to make visible this divide that is based on the intellectualization of Western education in the absence of spiritual aspirations, thus revealing the potential of spiritual transformation within the academy and our everyday lives. In my literature-based thesis research I explored, analyzed and discussed two bodies of literature: the historical intellectualization of Western education on the one hand, and, on the other, Eastern Philosophy with the emphasis on Higher Self Yoga, African Philosophy and North American Aboriginal Spirituality. I investigated these bodies of literature employing a research paradigm that has its foundation in a spiritual ontology and epistemology. I analyzed my findings using such methodologies as appreciative inquiry, content analysis and textual analysis, including anti-colonial and indigenous knowledges theoretical frameworks. I found that the synthesis and integration of the inner life wisdom revealed in the three philosophies is an integral component fundamental toward a whole life vision of education, an educative vision that has the potential to serve as a catalyst to open the gates for life-enhancing change in the academy and our everyday lives. Change implies becoming aware of our true origin, who we truly are, and what our intrinsic purpose is. Change implies becoming aware of humanity’s accelerated transition toward a higher level of spiritual planetary consciousness, a spiritual evolution as an inner quest of unity with nature, the larger human community, the universe, and the divine Source itself. Change implies whole life educational processes, inclusive of the unfoldment of inner life wisdom, the authority of the human spirit, and the sense of divinity, as useful bridging work in healing the divide in our aware consciousness and our educational institutions. Whole life change needs to be the responsibility of academic education, as well our self-responsibility of realizing ourselves as citizen of the world living within one-world consciousness. All is one.