The main purpose of this research is to evaluate authentic movement as an effective approach to liberative religious education. Authentic movement is a field of modern dance that focuses on emotional movement and its ability to open access to the human unconsciousness, especially as understood in Carl Jung’s psychological perspective. Through authentic movement, a person is able to glimpse one’s inner self and one’s sense of the Divine, and also to release suppressed feelings, including those feelings evoked by the pressures of social expectations and stereotypes. Authentic movement thus engages persons in a process of religious education that can liberate them toward greater integration with their inner selves and religious experience.

It seems clear to me that humanity currently stands at a major crossroad where “the old truths have lost their validity and new ones are yet to emerge”, to quote late sociologist Zygmunt Bauman. It seems also clear that these “new truths” has to be formulated quickly if we do not want to end up on the wrong fork of the road... During recent years, these two insights has driven my desire to understand where we are now, how we ended up here and how we might move forward. Whereas I began in the field of architecture, my curiosity has led me to look into a wide array of subjects ranging from economy to thermodynamics and sociology in order to comprehend the bigger picture. In this thesis however, I have limited myself to the architectural realm again and I have done so through a close reading of a figure I found along the way: Christopher Wolfgang Alexander. During the course of the project, I have read his four-volume, magnum opus “The Nature of Order: An Essay on the Art of Building and the Nature of the Universe ” (2003-2004) where he summarizes over thirtyfive years of scientific and architectural research and practice into a “grand unified theory of architecture”. His views on many issues (social to scientific) align a lot with with mine so the goal of this project has been to let his theoretical framework guide my own creative process in order to be able to evaluate the result – does his work present some “new truths” to help us move forward or is it just another blind alley?

Thesis (MBA (Business Management))--University of Stellenbosch, 2008. / ENGLISH ABSTRACT: Managerial blind spots are business realities that impact the organisation and its employees adversely. Managers are susceptible to their prejudices and ignorance and are not aware that they are sometimes biased when making decisions. All humans have blind spots that impact their functioning. This paper describes the link between blind spots and a person’s conscious and unconscious behaviour. Blind spots are entrenched in the psyche and not easily dismissed. Cognitive dissonance, naïve realism, the introspection illusion and the unconscious role in non-rational behaviour argue strongly that it is not easy to eliminate blind spots. Though internal and cognitive processes are important in understanding the origin of blind spots, they also flourish in the environment. Factors that influence the formation of blind spots include managerial competence, fellow employees and information quality. There are numerous definitions of and approaches to spirituality. When considering the potential value of spirituality within a business context, specifically in relation to blind spots, it is necessary to define spirituality clearly. There is widespread consensus that spirituality is not a synonym for religion. Though there are numerous definitions for spirituality, it has been discovered there are common themes that can be distilled from all the definitions. The essence of spirituality can be described in six terms: love, authenticity, simplicity, silence, living in the present (now) and gratitude. Common spiritual themes include self-awareness, interconnectedness and wholeness. It is in these spiritual themes that managers could unlock the potential value to address managerial blind spots. Managers who are less self-aware are also more susceptible to blind spots. Through various spiritual practices, managers could grow in self-awareness and increase their mental health (e.g. mindfulness and meditation). Some spiritual practices focus on interconnectedness and wholeness which will increase the likelihood of eliminating prejudice and bias (e.g. practising loving-kindness). The leader who employs a spiritual approach to leadership will not only change himself, but will have a positive impact on fellow employees and the organisation. Various organisations where a spiritual approach has been implemented by the leadership have benefited and are considered success stories. The leader has a perfect opportunity to implement a spiritual approach to work, since it dovetails with the emerging paradigm and the future requirements of work. Seeing and implementing the opportunities offered by a spiritual approach, will not only help the leader to address his or her managerial blind spots, but will also benefit the leader, fellow workers, the organisation and society as a whole. / AFRIKAANSE OPSOMMING: Blinde kolle in die bestuurswêreld is ‘n realiteit wat die organisasie en sy werkers negatief beïnvloed. Bestuurders is bevooroordeeld en onkundig. Hulle besef nie altyd dat hulle besluite beïnvloed word deur hulle vooroordele nie. Alle mense het blinde kolle wat hulle funksionering beïnvloed. Hierdie studie beskryf die verband tussen blinde kolle en ‘n persoon se bewustelike en onbewustelike gedrag. Blinde kolle is deel van die psige en kan nie maklik mee weggedoen word nie. Kognitiewe dissonansie, naïewe realisme, die introspeksie illusie en die onbewuste se rol in irrasionele gedrag maak dit duidelik dat dit moeilik is om van blinde kolle ontslae te raak. Alhoewel interne en kognitiewe prosesse belangrik is vir die verstaan van die oorsprong van blinde kolle, is dit ook waar dat hulle in die onmiddellike omgewing floreer. Verskeie faktore beïnvloed die ontstaan van blinde kolle, soos ‘n bestuurder se vaardigheidsvlakke, medewerkers en die kwaliteit van inligting. Daar is verskeie definisies van en aanslagte tot spiritualiteit. Wanneer die moontlike waarde van spiritualiteit in ‘n besigheidskonteks oorweeg word, moet dit duidelik gedefinieer word. Daar is redelike konsensus dat spiritualiteit nie met godsdiens verwar moet word nie. Verder blyk dit duidelik dat, ten spyte van die vele definisies vir spiritualiteit, daar sekere temas keer op keer opduik. Die essensie van spiritualiteit kan in ses konsepte saamgevat word: liefde, egtheid, eenvoud, stilte, lewe in die hede (die nou) en dankbaarheid. Gemeenskaplike spirituele temas sluit self-bewuswording, interverbondenheid en heelheid in. Deur middel van hierdie spirituele temas kan bestuurders die moontlike waarde van spiritualiteit ontsluit om hulle blinde kolle aan te spreek. Bestuurders wat laer vlakke van self-bewuswording het, is meer geneig tot blinde kolle. Deur middel van verskeie spirituele praktyke kan bestuurders groei in hulle self-bewuswording en hulle geestesgesondheid (bv. deur meditasie) verbeter. Sommige spirituele praktyke fokus weer op interverbondenheid en heelheid wat vooroordele kan verminder. Die leier wat werk met ‘n spirituele aanslag benader, sal nie net homself verander nie, maar ook medewerkers en die organisasie as ‘n geheel. Verskeie organisasies waar leiers ‘n spirituele aanslag gevolg het, het daarby gebaat en kan as suksesverhale beskou word. Die leier het die beste geleentheid om werk met ‘n spirituele aanslag te benader, aangesien die ontluikende paradigma agslaan op spirituele waardes. Deur die geleenthede wat die spirituele aanslag bied aan te gryp, sal die leier nie alleen self daarby baat vind nie, maar ook medewerkers, die organisasie, en die samelewing in die algemeen.

Alors que l’économie semble bien en passe (si elle ne l’est déjà) de devenir « la » science « humaine » prenant le pas sur toutes les autres, on peut se demander s’il est encore temps et pertinent de se préoccuper de groupe. Pourtant, il demeure incontestable que le groupe se révèle une manière très opérante de parler de changement, de pratiquer le changement. De plus, il constitue un moyen incontournable de faire du lien entre les individus (les « atomes » sociaux). Ainsi, la première partie de ce travail est-elle consacrée à retracer le parcours de la science des groupes, la psychosociologie. Puis nous étudions différents paradigmes qui ont encadré, accompagné les tentatives de modélisation de l’apprentissage (ou de la cognition) au cours du XXe siècle. Des approches qui ont, au fil du temps, pris de plus en plus en compte l’environnement dans lequel s’opère cette cognition pour la concevoir comme un processus à la fois individuel et collectif. Dans cette articulation la notion de représentation occupe une place de choix. C’est ainsi que nous sommes conduits à étudier les nombreux aspects que recouvre cette notion de représentation. Ces réflexions nous amènent à la question de la forme, des formes qui organisent et tendent à normaliser la vie d’un groupe. Cela nous donne ensuite l’occasion de nous interroger sur ce qui caractérise un groupe ainsi que de réfléchir à propos de quelques outillages qui permettent de le modéliser — lui et les phénomènes auxquels il est soumis. Nous voyons combien il est important d’utiliser ces outillages non pas en les comparant ou en les opposant les uns les autres mais en nous efforçant de les associer à partir d’une nécessaire multiréférentialité. C’est ce à quoi nous mène aussi une réflexion épistémologique que nous entreprenons pour nous aider à situer la recherche, plaçant résolument l’ « observateur » dans l’action, dans une posture phénoménologique. Cela nous donne l’opportunité de faire le point sur les difficultés que rencontre ce type de recherche, si l’on reste dans le cadre d’une démarche positiviste longtemps adoptée par les sciences « dures ».Enfin, nous sommes amenés à utiliser ces différents points de vue pour appréhender les évolutions suivies par un groupe en formation, durant une semaine. Au cours de l’exploitation des matériaux laissés par ce groupe, nous relevons que détecter les formes (qui structurent son organisation) permet de modéliser son parcours. Mais nous sommes aussi conduits à proposer que le repérage de l’émergence des formes constitue un outillage susceptible de recadrer l’ensemble des approches employées pour décrire les groupes. / While economy seems about (if it’s not the case) to become “the” “Human” Science overwhelming all the others, we can wonder whether the notion of group still matters. Through, the group undeniably allows to speak and to enact change. Moreover, it’s unquestionably the best away to link people (social “atoms”). Thus, the first part of this work is devoted to retracing the process of psychosociology, the science of groups. Then, we’ll study the different paradigms which have paved the attempts to design learning (or cognition) through the 20th century. Decade after decade, these approaches have more and more taken into account the environment in which this cognition works in order to be concerned as an ongoing process both individual and collective. In this approach, the notion of representation is prominent, as such we have to study the many aspects it includes. So, how can these forms normalize the life of a group? Then, we can ask ourselves what mainly characterizes a group and try to define some tools which tend to design it as well as the phenomena depending on it. We can see how important it is to use these tools neither comparing or opposing one another but trying to make a link between them, considering several references as our starting point. An epistemological study also leads us to this conclusion, a study we have led in order to situate search, putting the “observer” into action in a phenomenological position. This is an opportunity for us to take an inventory of the difficulties such a type of search usually faces, if we assume we confine ourselves to a positivist approach adopted by the “fundamental” sciences for long.Lastly, according to these different points of view, we’ll watch the progress made by a one week learning group. Thanks to their work, we can notice that identifying the forms (which structure its organisation) allows one to design its process. Nevertheless, we can also assume that identifying the emerging forms constitutes a set of tools likely to make the approaches used to describe groups fit within the scope.

<p>This essay deals with the post-colonial crisis of identity in Michelle Cliff’s novels <i>Abeng</i> and <i>No Telephone to Heaven</i>, more specifically, the perception of “self” experienced by people in, and from, the former British colonies in the West-Indies. The essential aspect in this context is <i>place</i>. Place in post-colonial literature does not simply denote a geographical locale. Apart from the physical surroundings, place also represents a non-material environment which comprises, inter alia, sounds and scents, legends and beliefs, manners and customs. In fact, there are places which are only spiritually present in people’s lives. Even so, they have a considerable impact on the individuals’ sense of selfhood.</p><p>I argue that <i>place</i> acts as a catalyst for the protagonists’ development of self and is central to their search for identity. By exploring the various facets of place, I will show what effects this multi-layered concept in post-colonial literature has on the characters.</p>

This essay deals with the post-colonial crisis of identity in Michelle Cliff’s novels Abeng and No Telephone to Heaven, more specifically, the perception of “self” experienced by people in, and from, the former British colonies in the West-Indies. The essential aspect in this context is place. Place in post-colonial literature does not simply denote a geographical locale. Apart from the physical surroundings, place also represents a non-material environment which comprises, inter alia, sounds and scents, legends and beliefs, manners and customs. In fact, there are places which are only spiritually present in people’s lives. Even so, they have a considerable impact on the individuals’ sense of selfhood. I argue that place acts as a catalyst for the protagonists’ development of self and is central to their search for identity. By exploring the various facets of place, I will show what effects this multi-layered concept in post-colonial literature has on the characters.

In our modern world, a signifi cant number of traditional values have been dramatically manipulated, taking on new meanings and definitions quite diff erent from their original or natural signifi cance. Moreover, these traditional values are being replaced by new ones deemed more suitable to today’s world. Ideas such as selfl essness, humility, and longing, among others, have seemingly lost value as a consequence of the frantic pace of modern life and replaced by self-centredness, greed,aridity, exteriority, which will have a direct impact on our surrounding environment. Let’s imagine a land in which selfi shness is not a priority. Instead, replace it with a society driven by humane preferences. Would the architecture of that society still look like ours does today? Would it be as unsociable as it is in our so-called advanced civilization? This thesis investigates this query through a juxtaposition of the traditional values of a Persian art with the demands of modern life. It is a study of the calligraphic art of Iran as a transcendental practice, highly intertwined with strong emotions, wherein the intention of the research is to discover the relationship between Persian calligraphy and architecture. Presenting calligraphy as a context for understanding architecture has the potential to get beyond ourselves in the spaces we author. This research aims to allow the essence of Persian calligraphy into modern space as a means to revive the true essence of architecture: reunion of feeling and space, a concept that is given too little attention in our current architecture.

In our modern world, a signifi cant number of traditional values have been dramatically manipulated, taking on new meanings and definitions quite diff erent from their original or natural signifi cance. Moreover, these traditional values are being replaced by new ones deemed more suitable to today’s world. Ideas such as selfl essness, humility, and longing, among others, have seemingly lost value as a consequence of the frantic pace of modern life and replaced by self-centredness, greed,aridity, exteriority, which will have a direct impact on our surrounding environment. Let’s imagine a land in which selfi shness is not a priority. Instead, replace it with a society driven by humane preferences. Would the architecture of that society still look like ours does today? Would it be as unsociable as it is in our so-called advanced civilization? This thesis investigates this query through a juxtaposition of the traditional values of a Persian art with the demands of modern life. It is a study of the calligraphic art of Iran as a transcendental practice, highly intertwined with strong emotions, wherein the intention of the research is to discover the relationship between Persian calligraphy and architecture. Presenting calligraphy as a context for understanding architecture has the potential to get beyond ourselves in the spaces we author. This research aims to allow the essence of Persian calligraphy into modern space as a means to revive the true essence of architecture: reunion of feeling and space, a concept that is given too little attention in our current architecture.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente dissertação foi realizada com o apoio da CAPES - Brasil e propõe uma reflexão sobre o papel e cuidado da mente na obra Santificação da Mente do Bem-aventurado Tiago Alberione em diálogo com alguns textos da Filocalia. Também são objetivos específicos da pesquisa caracterizar a concepção antropológica de Tiago Alberione e a sua proposta para a formação integral da pessoa humana, partindo da santificação da Mente; analisar o conceito de alma, &#957;&#959;&#965;&#962;, kardia, logismos nos textos da Filocalia. O primeiro capitulo aborda brevemente o percurso interior feito por Alberione desde a adolescência, em vista da unificação de todas as dimensões do seu ser em Cristo. O contexto histórico em que viveu e o desenrolar-se da elaboração da sua proposta espiritual e apostólica de unificação da pessoa inteira: mente, vontade, coração, e forças físicas por, com e em Cristo todo: Caminho, Verdade e Vida. O segundo capítulo tem como foco o aprofundamento sobre a obra Santificação da Mente, o contexto, o processo de redação, os conteúdos nela presente, correlacionando-a com outros escritos do próprio Alberione sobre o tema da santificação da mente. O terceiro capítulo é dedicado a uma breve abordagem da Filocalia; primeiramente se aborda a antropologia dos padres filocálicos, e depois se analisa, os termos utilizados pelos autores ao tratar dos diversos aspectos da interioridade humana: alma, corpo, &#957;&#959;&#965;&#962; e kardia e a importância dada à luta contra os logismoi no processo de guarda do &#957;&#959;&#965;&#962; e coração. No último capítulo se faz uma aproximação e comparação entre a obra Santificação da Mente e a Filocalia no que se refere ao tema do logismos, guarda do &#957;&#959;&#965;&#962;, coração e outros elementos do caminho de crescimento espiritual, evidenciando a atualidade do assunto no processo de acompanhamento humano e espiritual hoje. / This thesis was carried out with the support of CAPES Brazil and proposes a reflection about the role and care of the mind in the work Santificação da Mente [Sanctification of the Mind] of the Blessed Tiago Alberione in dialog with some texts of the Philokalia. The specific goals of the research are to characterize the anthropological conception of Tiago Alberione and his proposal for the holistic formation of the human person, beginning with the sanctification of the Mind, analyze the concept of soul, &#957;&#959;&#965;&#962;, kardia, the logismos in the texts of the Philokalia The first chapter deals briefly with the interior trajectory carried out by Alberione since adolescence, in the perspective of the unification of all the dimensions of his being in Christ. The historical context in which he lived and the unwinding of the elaboration of his spiritual and apostolic proposal of unification of the whole person: mind, will, heart and physical strength through, with and in the whole Christ: the Way, Truth and Life. The chapter has as its focus going in depth into the work of the Santification of the Mind, the context, the process of redaction, the contents within it, correlating it with other writings of Alberione himself on the theme of the sanctification of the mind. The third chapter is dedicated to a brief touch on Philokalia; First one deals with the anthropology of the Philokalic priests and then we analyze the terms used by the authors when dealing with the various aspects of the human interiority: soul, body, &#957;&#959;&#965;&#962; and kardia and the importance given to the struggle against the logismoi in the process of guarding the &#957;&#959;&#965;&#962; and the heart. In the last chapter an approximation and comparison is made between the work Santificação da Mente [Sanctification of the Mind] and the Philokalia where it refers to the theme of the logismos, care of the &#957;&#959;&#965;&#962;, heart and other elements of the path of spiritual growth, showing the currentness of the subject in the process of human and spiritual accompaniment today.

Tese (doutorado)-Universidade Federal do Rio Grande, Programa de Pós-Graduação em Educação Ambiental, Instituto de Educação, 2009. / Submitted by eloisa silva (eloisa1_silva@yahoo.com.br) on 2012-11-22T18:48:49Z No. of bitstreams: 1 lcia de ftima socoowski de anello.pdf: 1630385 bytes, checksum: 279c2c1da2172bbc59aa162a4997c39d (MD5) / Made available in DSpace on 2012-11-22T18:48:49Z (GMT). No. of bitstreams: 1 lcia de ftima socoowski de anello.pdf: 1630385 bytes, checksum: 279c2c1da2172bbc59aa162a4997c39d (MD5) Previous issue date: 2009 / Esse trabalho investiga os programas, projetos e ações de Educação Ambiental solicitados como condicionantes das licenças ambientais das atividades de exploração e produção de petróleo e gás no mar do Brasil. O ponto de vista teórico da pesquisa foi ancorado nas categorias filosóficas “totalidade e práxis”, na perspectiva do materialismo histórico e dialético na teoria crítica. O aspecto estudado dos programas e projetos foi a organização, planejamento e o gerenciamento das atividades no contexto do processo de licenciamento. Para tal, foi realizado um relato reflexivo da experiência vivida para definir o tema e o objeto da pesquisa. Os resultados obtidos levaram, por um lado, a uma teorização sobre a organização do Estado e das políticas públicas de gestão ambiental na perspectiva do licenciamento ambiental de atividades poluidoras. Também aportaram o desenvolvimento de uma metodologia de elaboração e planejamento dos programas e projetos bem como possibilidades de avaliação e monitoramento, tendo como base o “Programa de Educação Ambiental com Comunidades Costeiras” – PEAC, realizado no Sergipe tendo como sujeitos do processo educativo os pescadores artesanais. / This study investigated the programs, projects and actions on Environmental Education as the conditioning of environmental licenses for the offshore exploration and production of oil and gas in Brazil. The theoretical basis of the research was grounded in the philosophical categories of totality and praxis from the historical and dialectical materialism in critical theory. The programs and projects were focused with concern to: the organization, the planning, and the management activities in the context of the licensing process. To this end, a reflective experience report was carried out to define the subjects of research. On the one hand, the results led to a theorization on the State organization and the public policies of environmental management, from the perspective of environmental licensing of polluting activities. On the other hand, they led to the development of a method for preparing and planning programs and projects, as well as possibilities for evaluation and monitoring them, based on the Programa de Educação Ambiental com Comunidades Costeiras – PEAC [Program of Environmental Education in Coastal Communities], which was held in Sergipe with the artisanal fishermen as the subjects of education.