Made available in DSpace on 2016-12-23T14:38:00Z (GMT). No. of bitstreams: 1 CLAUDIMARA DISSERTACAO.pdf: 878112 bytes, checksum: ad64b9ff9908e737090fdff3ab9ac20b (MD5) Previous issue date: 2007-08-24 / The objective of this work was to investigate on a micro genetic perspective, aspects of the cognitive functioning of female elders and of adolescents, through the Quoridor game based on Piaget s theory. The process of consciousness awakening (TC) was the theoretical aspect on which this study was based, and of which four adolescents took part, their age group between 16 and 17 years old, and four elderly women between 65 and 76 years old. The research was developed in five stages: on the first one, a semi-structured interview was made aiming for information about the participants, and the application of two psychometric tests to complement the data relative to memory and emotional adjustment. On the second stage each participant played three sets of the game together with the expert, aiming at knowledge, and at the identification of the initial strategies used by them. On the third stage, a championship was held in which the participants of a same age group, played amongst them with the purpose of practicing the game. On the fourth stage, besides the participants having played three sets with a same age adversary, the more complex and/or the longest set was chosen, so as to investigate the TC process with the aid of an adaptation of the autos copy technique. On the fifth stage, four problemsituations were proposed to each participant so as to complement the analysis of the level of comprehension of the game (NCJ). In order to analyze the mechanisms of consciousness awakening, evaluative levels were elaborated adapted to the Quoridor game, as based on Piaget s propositions: I/A, I/B, II/A, II/B, II/C, III, the first two referring to peripheral TC, and the rest, related to TC with a tendency for centralization. In order to analyze the mechanisms of consciousness awakening, the following levels were elaborated based on the data obtained at the pilot-study: I, II/A, II/B, III/A, and III/B. The results obtained in relation to TC allowed us to verify that: (1) on the adolescent s group, a participant reached level II/A, and three of them, level II/B, and (2) on the elderly women group, two participants reached level II/C, one of them the II/B level, and the other the II/A level. It was thus observed that two older women reached higher levels than the rest of the participants. As for the NCJ, two adolescents reached level II/A, and two of them, level II/B, whereas an older woman reached level III/A, two of them reached level II/B, and one didn t evolve, remaining on level. The results point out to present paragons adopted by the development theoreticians: there is an individual variance multi-determined by genetic and environmental factors, such as proposed by Piaget. / O objetivo deste trabalho foi investigar, em uma perspectiva microgenética, aspectos do funcionamento cognitivo de idosas e adolescentes do sexo feminino por meio do jogo Quoridor, com base na teoria de Piaget. O processo de tomada de consciência (TC) foi oaspecto teórico que fundamentou este estudo, do qual participaram quatro adolescentes com idade entre 16 e 17 anos e quatro idosas entre 65 e 76 anos. A pesquisa foi desenvolvida em cinco etapas: Na primeira, foi realizada uma entrevista semi-estruturada com o objetivo de obter informações sobre as participantes e a aplicação de dois testes psicométricos, visando complementar os dados referentes à memória e ao ajustamento emocional. Na segunda etapa, cada participante jogou três partidas do jogo com a experimentadora; o objetivo era observar o conhecimento e a identificação das estratégias iniciais utilizadas por elas. Na terceira etapa foi realizado um campeonato, no qual as participantes de uma mesma faixa etária jogaram entre si com o propósito de praticar o jogo. Na quarta etapa, além das participantes jogarem três partidas com uma adversária de mesma faixa etária, escolheu-se a partida mais complexa e/ou demorada para investigar o processo de TC, tendo como auxílio à adaptação da técnica de autoscopia. Na quinta etapa, foram propostas quatro situações-problemas a cada participante com a perspectiva de complementar a análise do nível de compreensão do jogo (NCJ). Para analisar os mecanismos da tomada de consciência, elaborou-se níveis evolutivos adaptados para o jogo Quoridor, com base na proposta de Piaget: I/A, I/B, II/A, II/B, II/C, III. Os dois primeiros referem-se à TC periférica e os demais estão relacionados à TC com tendência à centralidade. Para analisar a compreensão do jogo, foram elaborados, com base nos dados obtidos no estudo piloto, os seguintes níveis: I, II/A, II/B, III/A e III/B. Os resultados obtidos em relação à TC permitiram verificar que: (1) no grupo de adolescentes uma participante alcançou o nível II/A e três o nível II/B e (2) no grupo das idosas, duas participantes alcançaram o II/C, uma o II/B e outra o II/A. Assim, observou-se que duas idosas atingiram níveis mais elevados que as demais participantes. Quanto ao NCJ, duas adolescentes alcançaram o nível II/A e duas o nível II/B, enquanto uma idosa atingiu o nível III/A, duas o II/B e uma não evoluiu, ficando no nível I. Os resultados apontam para os paradigmas atuais adotados por teóricos do desenvolvimento: há uma variabilidade individual multideterminada por fatores genéticos e ambientais, tal como propõe Piaget.

The Prodigal Daughter (1736) is a poem that, on the surface, appears to be an approachable text that was likely geared towards a children’s audience during New England’s first Great Awakening, within the approachable format of a chapbook. However, when explored further, The Prodigal Daughter reveals a complicated textual history during a time of theological and social revival in New England. This thesis considers the historical context of The Prodigal Daughter’s narrative, as well as the poem’s publication history. The text’s transmission is carefully examined and encapsulated in this edition—giving the reader a transcription that is the result of collating twenty-eight surviving witnesses of The Prodigal Daughter. This thesis serves as a critical edition of The Prodigal Daughter, with an introduction which includes a careful consideration of gendered theology, homiletics, the literary marketplace, and the role of the devil in the female conversion narrative during New England’s first Great Awakening.

Posttraumatic stress disorder (PTSD) is a trauma-related disorder that may develop in response to traumatic or stressful events. Dysfunction of the Hypothalamic-Pituitary-Adrenal (HPA) axis has been implicated in the disorder. Studies support such dysfunction as being a consequence of PTSD, rather than a precursor. However, most studies of the HPA are either cross-sectional or have been carried out in adults. The aim of the present study was to identify whether HPA dysregulation interacts with stressful experiences to increase the likelihood of developing PTSD symptoms in a community-recruited sample of healthy adolescent girls. Adolescent girls (N = 550) and one of their parents participated. Adolescents’ clinical symptoms were assessed at baseline and at a nine month follow-up. Saliva samples were collected from all adolescent participants at waking, 30 minutes after waking, and 8 pm on 3 consecutive days. Flattened diurnal slope of cortisol at baseline was associated with increased PTSD symptoms nine months later. Baseline cortisol awakening response (CAR) per se was not prospectively related to developing PTSD symptoms, but its interactions with stressful experience was associated with elevated PTSD symptoms at follow-up. Effects were small and need to be replicated in samples with more severe stressors, as well as more clinical levels of PTSD. Nevertheless, findings suggest that dysregulated basal HPA functioning may be involved in the development of PTSD symptoms.

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No description available.

<p>This study is an examination of the developing self-consciousness of three female protagonists in three different novels. Chapter One is a discussion of the detrimental social factors that hinder the complete selfdevelopment of Hester Prynne in the seventeenth-century New England environment of Hawthorne's The Scarlet Letter. Chapter Two investigates the emerging consciousness of self of Edna Pontellier and her subsequent failure to achieve an autonomy that permits her to integrate into the confining, social climate of Chopin's nineteenth-century Creole environment in The Awakening. Chapter three is the examination of the repressive forces in the futuristic society of Gilead that serve as a barrier to the development of a unified self for Offred in Atwood's The Handmaid's Tale. In all three chapters of the thesis, I argue that each female protagonist's struggle to successfully assert the self, and to extend the self toward genuine relationships with others, is not actualized. This study attempts to show the precarious hold of the self that the female protagonist demonstrates in each of these three works of fiction. Throughout the body of the text, an abbreviated form iii iv will be used for the three primary novels examined. The reference consists of the underlined initials of the title of the novel followed by the page number, all contained within parentheses. The abbreviations are as follows: TSL for Hawthorne's The Scarlet Letter, TA for Chopin's The Awakening, and THT for Atwood's The Handmaid's Tale.</p> / Master of English

Text in German with summaries in German and English / Includes bibliographical references (leaves 350-377) / Die Doktorarbeit hat die Absicht herauszufinden, was Jonathan Edwards unter dem Begriff „Sündenerkenntnis“ verstanden hat und dabei die Frage nach der Bedeutung dieses Verständnisses für die Erweckungsbewegung zu beantworten. Während Jonathan Edwardsʼ Theologie und Philosophie im Allgemeinen gut erforscht ist, wurde dieser Aspekt noch nicht genauer untersucht. Zunächst wird auf der Grundlage einer chronologischen Einordnung seiner Werke Jonathan Edwardsʼ Verständnis von Sündenerkenntnis aus seinen wichtigsten Schriften erarbeitet, wobei eine Entwicklung in seinem Gedankengut deutlich wird (Qualitative Inhaltsanalyse). In einem zweiten Teil wird Jonathan Edwardsʼ Verständnis von Sündenerkenntnis mit der Theologie seiner Vorläufer, Zeitgenossen sowie Nachfolger und Gegner verglichen, wobei sich die Untersuchung auf die Bewegung des Puritanismus, die Epochen des „Great Awakening“ und des „Second Great Awakening“ beschränkt (Diachronischer Vergleich). In einem dritten Teil wird Jonathan Edwardsʼ Verständnis von Sündenerkenntnis systematischtheologisch und theologiegeschichtlich eingeordnet. Mit dieser Studie soll ein weiterer deutscher Beitrag zur internationalen Jonathan Edwards-Forschung geleistet werden. Der Ansatz dieser Forschung ist dabei historisch ausgerichtet, da er den systematisch-theologischen Begriff „Sündenerkenntnis“ auf der Grundlage der Biografie Edwardsʼ und einer chronologischen Einordnung seiner Werke zu ermitteln sucht, um ihn dann in einem diachronischen Vergleich mit Verständnissen aus verschiedenen zeitlichen Epochen zu vergleichen und so den Begriff „Sündenerkenntnis“ in einem theologiegeschichtlichen Kontext einordnet und versteht. / The thesis tries to answer the question, how Jonathan Edwards understood the term “conviction of sin”. The intention is to find out the significance of his understanding of this term for the revivalmovement of his time. While numerous studies have been done on his theology and philosophy, this aspect has not been thoroughly examined yet. Based on a chronological assessment of his works Jonathan Edwardsʼ understanding of conviction of sin is established from his major works (qualitative content analysis). This reveals a development in his thought-system. In a second part Jonathan Edwardsʼ understanding of conviction of sin is compared with the theology of his predecessors, contemporaries and opponents. This examination is limited to the time of the Puritans, the “Great Awakening” and the “Second Great Awakening” (diachronic comparative analysis). In a third part Jonathan Edwardsʼ understanding of conviction of sin is assessed in a systematictheological way and classified historically. The author intends to make another German contribution to international Jonathan Edwards Studies. This research is historically focused, because of the fact, that the term “conviction of sin” is analysed by means of the biography of Edwards and a chronological classification of his works to compare it with meanings of different historical epoches and classify it in its theological historical context by that approach. / Christian Spirituality, Church History and Missiology / D. Th. (Church history)

Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: This study considers the doctrine of the forensic imputation of Christ's righteousness in both the Great Awakening and the Korean revivals through the six revivalists from the view of the Reformation doctrine oiforensic justification: Jonathan Edwards, Timothy Dwight, Sun-Ju Kil, Ik-Doo Kim, Yong-Do Lee, and Sung-Bong Lee. The key question is whether they maintain the Reformation doctrine of the forensic imputation of Christ's righteousness, affirming the sola fide-sola gratia language of the Reformers such as Martin Luther and John Calvin. The prime concern facing the six revivalists is the question of the status of humanity and the necessity of Christ's righteousness for forensic justification. It is of the utmost importance to see that justification by faith alone is fully embedded in the understanding of union with Christ. Jonathan Edwards stood firmly against any attempt to shrink God's free grace down to the size of human works in justification, following closely the Reformation doctrine of the forensic imputation of Christ's righteousness. Edwards elucidated Adamic and Christologicalforensic union in terms of divine constitution. He firmly held that through union with Christ Christ's alien righteousness is legally transferred or reckoned to the believers. Timothy Dwight, standing in a quite different tradition, rejected Edwards's notion of justification that justification is an absolute unmerited gift of God, apart from human works. Dwight affirmed neither prevenient grace nor justification in the Reformation terms of solajide, sola gratia, sola scriptura, solus Christus, sola Deo Gloria, a iustitia aliena (an alien righteousness), and a iustitia extra nos (a righteousness apart from us). By stressing the power of the human will, Sun-Ju Kil clearly thought that justification is exclusively an act of human beings. Kil's view of the act of faith alone made all the difference in imputation, connecting the wicked to the righteousness of Christ. Ik-Doo Kim also departed from the Reformation doctrine ofJorensic justification in failing to present the implications of Christ's imputed righteousness. Kim's doctrine of the power of prayer determined his view of justification. Kim's notion of repentance centered on the act of faith through prayer, which made Luther's solajide a human work or accomplishment in the imputation of Christ's righteousness. Yong-Do Lee placed his understanding of the justification of the wicked within the setting of the principle of oneness with Christ, with which he laid the foundation for the double exchange of life in his theology. Lee did not recognize a necessary connection between justification and the free grace of the sovereign God. Although Sung-Bong Lee found considerable depth in the imputation of Christ's righteousness in comparison with the three Korean revivalists, he failed effectively to distinguish between justification and sanctification. Lee's decisive proposal of union with Christ cannot be identified as the Reformation doctrine offorensic imputation. This study suggested that the five revivalists except Jonathan Edwards were unwilling to favor the Reformation doctrine offorensic justification regarding original sin, alien righteousness, union with Christ, and the forensic imputation of Christ's righteousness to the wicked. / AFRIKAANSE OPSOMMING: In hierdie studie word die forensiese siening van die leer van die regverdiging tydens die Amerikaanse Great Awakening en die Koreaanse revivals, in die teologie van Jonathan Edwards en Timothy Dwight enersyds, en Sun-Jul Kil, Ik-Doo Kim, Young- Do Lee en Sung-Bong Lee andersyds, ondersoek. 'n Kemkwessie is die vraag of hierdie opwekkingspredikers en teoloe getrou bly aan die Reformatoriese leer van die toerekening van Christus se geregtigheid soos dit tot uitdrukking kom in die aksent op solajide - sola gratia by Maartin Luther en Johannes Calvyn. Sentraal is die vraag na die staat van die mens en die noodsaaklikheid van Christus se geregtigheid vir forensiese regverdiging. Dit is van die grootste belang om te verstaan dat regverdiging deur die geloof aileen, onlosmaaklik verbonde is met die verstaan van ons eenheid met Christus. In aansluiting by die Reformatoriese leer van die forensiese toerekening van Christus se geregtigheid, verset Jonathan Edwards hom teen enige poging om deur goeie werke God se vrye genade te kompromiteer. Edwards verstaan Adamitiese en Christologiese forensiese eenheid in terme van goddelike konstitusie. Hy hou vas aan die oortuiging dat op grond van die gelowiges se eenheid met Christus, laasgenoemde se geregtigheid juridies oorgedra en toegereken word aan eersgenoemde. Timothy Dwight staan binne 'n heeltemal ander tradisie en verwerp Edward se opvatting van regverdiging as 'n totaal onverdiende gawe van God onafhanklik van menslike werke. Dwight onderskryf nog die leer van die voorafgaande genade, nog die Reformatoriese leer van die regverdiging in terme van sola jide, sola gratia, sola scriptura, solus Christus, soli Deo Gloria. Ook aanvaar hy nie die iustitia aliena (vreemde geregtigheid) en die iustitia extra nos ('n geregtigheid buite ons) me. As gevolg van sy aksent op die krag van die menslike wil is dit duidelik dat Sun-Ju-Kil regverdiging eksklusiefverstaan as 'n menslike daad. Sy siening van die daad van geloof aIleen maak 'n groot verskil deurdat die goddelose daardeur verbind word met Christus se geregtigheid. Doo-Kim wyk ook afvan die Reformatoriese leer van forensiese regverdiging aangesien hy nie daarin slaag om die implikasies van Christus se toegerekende geregtigheid uit te spel nie. Sy leer van die krag van gebed bepaal sy siening van die regverdiging. Sy opvatting van berou word gedra deur sy aksent op geloof-deur-gebed waardeur die sola fide soos geleer deur Luther, verander word in 'n menslike prestasie wat die imputasie van Christus se geregtigheid tot gevolg het. Yong-Do Lee verstaan die regverdiging van die goddelose binnne die beginsel van ons eenheid met Christus wat as basis dien vir die "dubbele ruil" in sy teologie. Hy sien nie 'n noodsaaklike relasie tussen regverdiging en die soewereine, vrye genade van God nie. Hoewel Sung-Bong Lee in vergelyking met die ander drie, heelwat diepte vind in die toerekening van Christus se geregtigheid, slaag hy nie daarin om duidelik te onderskei tussen regverdiging en heiliging nie. Sy deurslaggewende voorstel ten opsigte van die gelowiges se eenheid met Christus, kan nie vereenselwig word met die Reformatoriese leer van forensiese imputasie nie. Die gevolgtrekking van hierdie studie is dat, met die uitsondering van Jonathan Edwards, hierdie opwekkingspredikers en teoloe onwillig was om die Reformatoriese leer van die forensiese regverdiging met betrekking tot erfsonde, eenheid met Christus, en die forensiese toerekening van Christus se geregtigheid aan die sondaars, te onderskryf.

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

L'éducation interculturelle dans la formation des enseignants ne se limite pas à l'idée de la tolérance et de l'acceptation de l'autre. elle comporte trois principes cohérents : l'éveil et le renforcement de la réflexion critique chez l'enseignant, son intérêt et sa flexibilité à gérer des innovations dans l'éducation, la construction d'une conception plus globale et d'une gestion plus efficace de la complexité sociale et humaine. notre travail présente une recherche-action qui a duré deux ans et qui a visé à la formation (longue durée) des enseignants grecs. elle s'est basée sur l'hypothèse générale que l'éveil aux langues est susceptible de créer chez les enseignants des savoirs, des attitudes et des aptitudes qui leur permettent de mieux valoriser le capital linguistique et culturel de leurs élèves ainsi que de leur donner un ensemble de pratiques et une typologie de compétences qui leur permettraient de faire des choses avec les langues dans tous les domaines disciplinaires. de plus nous considérons qu'une formation de type recherche-action sur l'innovation éveil aux langues est susceptible d'aider les enseignants à mieux valoriser le capital linguistique et culturel de leurs élèves, à développer l'interculturalité sous ses divers aspects dans leurs pratiques éducatives ainsi que de mener à bien une éducation langagière en fonction des besoins et des capacités de petits locuteurs de langues variées et sur le plan d'une sensibilisation systématique aux compétences métalinguistiques, métacognitives et interculturelles. / Intercultural Training in teacher education is not limited to the idea of tolerance and acceptance of others. It consists of three integrated principles: the awakening and strengthening of critical thinking among the teacher, his interest in the implementation of educational innovation and the ability to build a more holistic view and more effective management of human and social complexity. Our work presents an action-research project that lasted two years and was aimed at training (long-term) of the Greek teachers. The final sample who participated in our research is 10 persons, all early childhood, primary and high school teachers who are working in multilingual classes. The training model called "Evolutionary training model" is based on the general assumption that the innovation of the Awakening to Languages, when en-golfed by teachers education, may create among teachers knowledge, attitudes and skills that enable them to make better use of the linguistic and cultural capital of their students and provide them a set of practices and a typology of skills that can facilitate them to work with languages throughout the curriculum. To test our hypothesis we chose a triangular approach. Research tools in part have been developed by us, in part from comparable research. These are two types of questionnaires, group interviews recorded and transcribed. In addition, we have based on our own observations as well as the experiment conducted by teachers in multilingual early childhood and primary school classes. In our participatory and action-oriented training, a second set of assumptions has emerged : our long group discussions, individual interviews, our observations have led us to ask whether a dynamic and systemic approach to the type of action-research training, as has been the training at the Awakening Languages, may create the necessary conditions, intra psychic and intra groupal so that the teachers develop a reflexive attitude towards their own, representations, manage their own social and professional problems in a dynamic way and stop feeling professional isolation. The main conclusion is that before talking about an effective intercultural education, we need to modify some elements in the socio-professional and personal identity of the teachers because the innovation of Awakening to Languages can help teachers realize their own representations of linguistic and cultural diversity in the classroorn, as well as their teaching practices and renegotiate with them.