This study gives a platform to three old retired people who are constructed to be enjoying well-being and life satisfaction or going through life dissatisfaction after retirement. The epistemological framework was social constructionism. In-depth interviews with these three individuals were carried out. The premises of qualitative research were followed. The ‘case study approach’ was chosen as the most suitable method to gather information. Thematic content analysis was employed as a method of analysis of life stories of old retired people, which were reconstructed in terms of themes. Recurring themes in the life stories were then discussed and linked with the broader literature. The research allowed rich and informative information about life stories of three old retired people to emerge. Among the identified themes were financial status relating to adequate and appropriate sustenance after retirement; social networks and their effects on life satisfaction and dissatisfaction after retirement; health status; and cognitive functions in late adulthood. Everyone wishing to understand life in old age after retirement is encouraged to read this story. It is necessary to be sufficiently equipped in the event of an extended lifespan. / Psychology / M.A.(Psychology)

Wie Menschen von anderen lernen und wann es adaptiv-rational ist sich auf soziales Lernen zu verlassen sind wichtige Fragen in vielen Disziplinen einschließlich der Psychologie, der Biologie, der Anthropologie und den Wirtschaftswissenschaften. Trotz der geteilten Interessen dieser Disziplinen sind viele der vorhandenen Resultate voneinander isoliert und oft nicht vergleichbar, teilweise weil es der Forschung zum sozialen Lernen immer noch eines theoretischen Rahmens fehlt, welcher die gewonnen Erkenntnisse vergleichbar machen würde sowie erklären würde warum unterschiedliche Strategien in Abhängigkeit vom sozialen Kontext erfolgreich sind oder nicht. In meiner Arbeit schlage ich einen solchen theoretischen Rahmen vor, welcher sich auf der Forschung zur ökologischen Rationalität gründet. Ich benutze den theoretischen Rahmen der ökologischen Rationalität sozialen Lernens, um drei Fragen zu beantworten: i) Wie können soziale Lernstrategien als kognitiv plausible Strategien modelliert werden, die auf drei einfachen Building Blocks beruhen (Such-, Stopp- und Entscheidungsregeln), ii) was sind die wichtigsten Faktoren von sozialen Umwelten und Problemumwelten, in denen soziales Lernen stattfindet und iii) wie interagieren soziale Lernstrategien, die auf unterschiedlichen Building Blocks beruhen, mit der Struktur von Umwelten, um unterschiedliche Erfolgsniveaus zu erreichen. Indem ich diese drei Fragen adressiere, erarbeite ich die Bedingungen unter denen unterschiedlichen Strategien adaptiv-rational sind und erkläre wie unterschiedlichen Strategien in bestimmten Umwelten erfolgreich sind. Jedes der Kapitel behandelt eine wichtige alltägliche soziale Lernsituation, identifiziert die Schlüsselcharakteristiken der Situation und demonstriert wie die Building Blocks des sozialen Lernens mit diesen Umweltstrukturen interagieren, um unterschiedliche Erfolgsniveaus zu erreichen. / How people learn from others and when it is adaptive to rely on social learning have been major questions in several disciplines including psychology, biology, anthropology and economics. Despite the shared interest of these diverse fields, many of the results remain isolated and are often incomparable, in part because the study of social learning still lacks a general theoretical framework that would make results comparable or explain why different strategies perform well in different contexts. In this thesis I propose such a framework that is grounded in the study of ecological rationality. I use this frame- work to explore three primary questions: i) how can social learning strategies be modeled as cognitively plausible strategies composed of simple building blocks (search, stopping and decision rules), ii) what are key characteristics of social and task environments in which social learning takes place, and iii) how do social learning strategies composed of different building blocks interact with the structure of the environment to produce different levels of success. Through addressing these three questions I map out the conditions under which different strategies are adaptive and explain how the building blocks of different strategies contribute to their performance in certain environments. The thesis focuses on three representative classes of social learning strategies, namely, frequency-dependent, payoff-biased, and unbiased copying. Different chapters focus on important everyday social learning settings, identify key environmental characteristics defining the setting and demonstrate how the building blocks of social learning strategies interact with these environmental structures to produce different outcomes.

Made available in DSpace on 2016-04-27T17:27:31Z (GMT). No. of bitstreams: 1 Wesley Rodrigues Athayde.pdf: 591283 bytes, checksum: 57985a2772e0bd8877c9bda8caa099f2 (MD5) Previous issue date: 2009-11-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This máster`s dissertation describes the research results in two years and six months period (2007 to 2009). At the first phase has occurred a scientific publication survey related to the research. They could be found in Brazil as outside. A comprehensive reading work has been done of Hugh of Saint Victor Didascalicon. The reading job has included also the book Christian Doctrine by St. Augustin because it is possible to observe that the Didascalicon is a retaking of this work. Finally, the Didascalicon presentation, in all, treating of the six books composition, three of them dedicated to the knowledge of human being works and the rest of them dedicated to the knowledge of God´s things. At the second phase of this dissertation, it has been investigated the problem involved in research; Hugh of Saint Victor in XII century makes a new division the arts, by which philosophy is constituted. The trivium, formed by grammar, dialetic (or logic) and rhetoric, and the quadrivium, consisting of arithmetic, music, geometry and astronomy, are not more all that constitute philosophy and the knowledge of the time and they begin to be a part of philosophy. In the new constitution of education organized by Hugh of Saint Victor, philosophy is divided in four sciences: theoretical, practical, mechanical and logic. Theoretical science, which is divided into theology, mathematics and physics, receives as a subdivision in mathematics, the quadrivium (astronomy, music, arithmetic and geometry). In this new divisions of philosophy practical science is divided in individual, private and public; mechanical science is divided in woollen fabrication art, armament, navigation, agriculture, hunt, medicine and theatre; finally, logical science, which contains the trivium arts, is divided into grammar and reasoning. Reasoning being divided in demonstration, sophistry and proof, wich contains both other sciences wich belong to trivium: dialectic and rhetoric. Our research has been to investigate according to Hugh of Saint Victor why the quadrivium with theology and physics constitute a special way to arrive to God´s Mind. In this sense, Hugh of Saint Victor says that, these sciences have the objective to investigate the truth of things and such truth belong God; discovering them, are reach knowledge of the Wisdom. Why does not Hugh include in the constitution of this way, grammar, which belongs to logical science, dialetic and rhetoric belonging to argumentation theory and also to logic? The practical triad and mechanical arts are also excluded by him. Here, Hugh answers that practical, mechanical and logic science, do not have as objective to investigate the truth of things, but to take care of man s life, preserve his body, and make easier his life in earth. Then, what would be the most important characteristic of the theorical triad, which would become detached from the other sciences, in such a way, as to make possible to their expert to arrive to the secrets of Divine Wisdom is the investigation of the truth of things. And more, which would be the reason of utmost importance for man to know the sciences and their respective arts? As will be observed in the course of the dissertation, such knowledge is made necessary so that the human being can, with knowledge, interpret several obscure passage of Holy Scripture / Esta dissertação de mestrado descreve os resultados da pesquisa realizada durante o período de dois anos e meio (2007 2009). Na primeira fase deu-se o levantamento de publicações científicas relacionadas à pesquisa, que poderiam ser encontradas tanto no Brasil, como no exterior. Realizou-se um trabalho de leitura, extensiva do Didascálicon de Hugo de São Vítor. O trabalho de leitura estendeu-se também ao livro A doutrina Cristã de Santo Agostinho, pois se percebe que o Didascálicon é uma retomada dessa obra. Finalmente, a apresentação do Didascálicon, em seu conjunto, abordando a composição dos seis livros; três dedicados ao conhecimento das obras do homem e três dedicados ao conhecimento das coisas de Deus. Na segunda fase da dissertação foi investigado o problema envolvido na pesquisa: no século XII, Hugo de São Vítor apresenta nova divisão das artes que constituem a filosofia. O trívio, composto pela gramática, dialética e retórica e o quadrívio, composto pela aritmética, música, geometria e astronomia, deixam de ser o todo que constitui a filosofia e o conhecimento da época e passam a ser parte dessa filosofia. Nessa nova constituição do ensino organizada pelo mestre, a filosofia é dividida em quatro ciências: teórica, prática mecânica e lógica. A ciência teórica, que se divide em teologia, matemática e física, recebe como subdivisão da matemática o quadrívio (astronomia, música, aritmética e geometria). Ainda nessa divisão da filosofia, a ciência prática se divide em individual, privada e pública; a ciência mecânica em fabricação da lã, armamento, navegação, agricultura, caça, medicina e teatro; finalmente, a ciência lógica, que contém as artes do trívio, divide-se em gramática e raciocínio, sendo o raciocínio dividido em demonstração, sofística e prova, contendo esta as outras duas ciências que pertencem ao trívio: dialética e retórica. Nossa pesquisa foi investigar segundo Hugo de São Vítor qual a razão de o quadrívium junto com a teologia e a física constituir uma via especial para se chegar à Mente de Deus. Nesse sentido, Hugo de São Vítor diz que, essas ciências têm o objetivo de investigar a verdade das coisas e tal verdade pertence a Deus; descobrindo-a, chega-se ao conhecimento da Sapiência. Por que Hugo não inclui na constituição dessa via a gramática que pertence à ciência lógica, a dialética e a retórica que pertencem à teoria da argumentação e também à lógica? A tríade prática e as artes mecânicas também são excluídas por ele. Aqui, Hugo responde que tanto a ciência prática, como a mecânica e a lógica, não têm o objetivo de investigar a verdade das coisas, mas sim, de cuidar da vida do homem, ou seja, preservar seu corpo, e tornar mais fácil sua vida na terra. Portanto, a investigação da verdade das coisas é a característica mais importante da tríade teórica que se destaca tanto das outras ciências, de tal maneira que, torna possível àquele que as conhece chegar aos segredos da Sabedoria Divina. Ainda, qual seria o motivo de suma importância para o homem ter de conhecer as ciências e suas respectivas artes? Como observa no decorrer da dissertação, tal conhecimento se faz necessário para que o ser humano possa com conhecimento interpretar os diversos trechos obscuros das Sagradas Escrituras

Le Druzisme représente un courant philosophico-religieux qui peut être considéré comme une doctrine d'apparence religieuse, de pensée philosophique et systématique, de référence gnostique dans l'histoire de l'Islam. Ses adeptes vivent en communauté hermétique, ses sages (šeiẖs) se retirent dans des réclusions (ẖalwāt) en s'isolant comme des mystiques, ils se livrent à une retraite spirituelle sans pratique religieuse, ils ne se réfèrent à aucune tradition précédente des religions monothéistes, de par leurs écrits ou leurs pratiques. Ils conservent une tradition et une éthique avec un code de conduite et des interdits culinaires. En revanche, le Druzisme est né au sein de l'Isma`ilisme, il établit un lien intellectuel et spirituel avec la philosophie antique et avec le néoplatonisme tout en assimilant des éléments des religions d'orient avec des éléments grecs helléniques. Peut-on alors parler d'une secte de l'Islam, du moment où il n'y a aucun lien avec ce dernier sinon le milieu historique dans lequel celle-ci est vu le jour? Peut-on parler de religion, quand il n'y a aucune religiosité ou pratique religieuse exprimée ou vécue? S'agit-il de dire que l'on est face à une théosophie alors que le lien entre les membres de la communauté n'est pas fondé sur la philosophie et que le commun des Druzes n'est pas philosophe? Comment qualifier ce phénomène d'une communauté dont le lien est une foi qui n'est pas exprimée religieusement, et une doctrine dont le contenu n'est pas révélé, à laquelle s'attachent des membres qui ne le connaissent qu'une fois initiés? En somme, qui sont les Druzes et qu'est-ce que le Druzisme? Existe-t-il un lien entre cette doctrine et la gnose? / Druzism is a philosophico-religious movement which may be considered primarily as a doctrine but with a religious appearance, a systematic and philosophical thinking, with some reference to Gnosticism in the history of Islam. Its adherents live in a community of hermits, its wisemen (šeiẖs) retire in seclusion (ẖalwāt) by isolating themselves like mystics, as they deliver themselves to living in a spiritual retreat, without any religious practice ; they refer to no previous religious traditions even among the monotheistic ones, whether in reference to their sacred writings or religious practice. The Druze adheres to a tradition and a code of ethics and behaviour, as well as to culinary prohibitions. Druzism itself however, was born in the heart of Ismailism, while establishing an intellectual and a spiritual link with both ancient philosophies and neoplatonism, all the while assimilating various element of mid and far-eastern religions, mixed with Greek and Hellenistic ideas. Can we therefore speak of the Druze as if forming a sect of Islam? Can we even speak of a religion where in fact there is no trace of religiosity or religious practice either expressed or lived? Is it possible that we are facing theosophy where the link between the members of the community is certainly not founded on a philosophy? How can one qualify this phenomenon of a community where the main tenet is that of a faith which is not expressed in a religious manner, and a held doctrine the contents of which are not revealed, to which its members adhere, not knowing it fully unless once initiated? In summary, who are the Druzes, and what is Druzism? Is there a link between its doctrine and that of Gnosticism?

「討論」對參與者在擴展知識面、增強理解力和判斷力各方面均能產生積極的作用；然而實務工作者發展出許多的討論操作策略，卻少有理論解釋的說明。更要緊的是，一旦「規定了討論就是對話」能否觸及教育場域中討論的實質經驗問題。準此，本論文研究目的為：（一）理解討論教學與教育實踐智慧的相關論述；（二）探索教育場域中討論的實質「經驗」問題；（三）闡釋教育場域中討論經驗的教育實踐意涵；（四）回應討論作為教育場域中實踐智慧開展的可能性；（五）援引理論向度提供實務操作之前瞻性。 本研究以現象學方法進行訪談與提取主題，首先給予討論經驗的一般性描述，再就主題的相關理論基礎進行論述呈現。後於探究教育場域中討論經驗所涉及的開放性、責任與對話三項主題而有以下六項發現：一、開放性具有「即興」的特質；二、討論場域中的成員透過說話構作現實性；三、討論場域中意義的「開放性」之所緣；四、討論場域中關於「責任」的“被看”與“看”；五、「遊戲概念」提供教育場域中的討論現象一種操作上的理論說明；六、釐清討論經驗的開放性、責任與對話三者的關係。 本研究結論包括：一、「有用性」的「無對象性」，需要實踐智之決斷；二、開放性、責任、對話三者需要實踐智之調和；三、討論的經驗是「朝向不確定的預先投身」或「朝向自身的可能性而投企」；四、對於討論場域中常見的「啞然、霎時無法回應」現象給出的一種解釋；五、討論作為教育實踐智慧的具體操作典型。最後研究建議則為：一、加入「語言-身體性」議題之綜合討論，作為後續研究之引線；二、進一步探究開放性、責任、對話三者在時間結構上的實踐意涵，或許可茲回應黑爾德指出實踐智所具有之實踐導向、反思判斷力及其來自「時間偶然性」與「互為主體性」兩項根本難題，給予一種參考路徑。本研究預期貢獻則著眼於闡述討論適可作為教育實踐智慧的具體操作典型，援引理論向度以提供討論實務操作之可能性、前瞻性。 / Having a discussion can play an active role in expanding the knowledge of participants and enhancing their understanding and judgment. However, many discussion-operating strategies have been developed yet a few theoretical interpretations have been made. What is more, whether the essential experience problems discussed in education field can be involved once “discussion is dialogue” is prescribed? Therefore, this study aims to: (I) understand and discuss the arguments relevant to teaching and educational Phrόnesis[practical wisdom]; (II) probe into essential experience problems discussed in the educational field; (III) interpret the implications of discussing educational practices to the educational field; (IV) respond to the possibility of considering “discussion” as a factor in the development of Phrόnesis in the educational field; (V) refer to the theory of dimension in providing insights for practical application. This study forms a discussion and summarizes the theme using the Phenomenological Method. First, it gives a general description of the discussion and proceeds to discuss and present the relevant theoretical basis for the theme. Later, it probes into three themes related to the discussion in the educational field; namely, openness, responsibility, and dialogue. The results summarized in six points are as follows: I. Openness implies “improvisation”; II. Participants in the discussion create reality through dialogue; III. The aspect of openness in a discussion; IV. To Discuss “being seen” and “seeing” in the concept of “responsibility”; V. The “play concept” provides a theoretical interpretation of the discussion in the educational field; VI. The need to clarify the relationship of openness, responsibility and dialogue in a discussion. The conclusions of the study are: I. “No-object nature” of “the availability” requires judgment and decision based on Phrόnesis; II. Openness, responsibility and dialogue demand the need for Phrόnesis; III. The discussion of experience is “the pre-projection towards unsure direction”, or “dedication into resoluteness towards the self-feasibility”; IV. An interpretation of the “inanity of immediate response” comes up frequently in the discussion; V. A discussion is perceived as a typical concrete model for educational Phrόnesis. Finally, this study recommends the following: I. Participate in a comprehensive discussion of “language-body”, as a basis for future research; II. Continue to explore the practical implications of openness, responsibility and dialogue to time structure, or promise to respond K. Held on his words that Phrόnesis has practical direction and reflective judgment, and respond to two difficult problems from “time contingency” and “inter-subjectivity”, to give a reference or approach. This study aims to contribute to the idea of “discussion” as a suitable and typical concrete model for educational Phrόnesis. It also refers to the theory of dimension to provide the feasibility and for practical application.

No description available.

Bibliography (leaves 281-294). / vi, 294 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / by Mandy Dyson / Thesis (Ph.D.)--University of Adelaide, Dept. of English, 1998?

En Iran, la philosophie a deux histoires distinctes : l’une, dans laquelle les Iraniens jouèrent un rôle considérable, est liée à la connaissance de la pensée et plus généralement des sciences grecques, au début de la période islamique ; l’autre est liée à la rencontre des Iraniens avec l’Occident moderne et à ses conséquences culturelles, sociales et politiques. À ce moment-là, certains d’entre eux, fascinés par la puissance militaire, la discipline sociale et les innovations technologiques européennes, commencent à réfléchir sur la situation de l’Europe et à la comparer à la société iranienne. La traduction des ouvrages occidentaux suscite une réflexion sur cette comparaison. Dans cette histoire, alors que les philosophes traditionnels iraniens continuent à transmettre ce qu’ils ont reçu, certains auteurs et traducteurs se sont intéressés aux idées philosophiques modernes et parfois par la philosophie elle-même. Mais les uns et les autres n’en ont pas la même perception. À côté de rares penseurs qui évoquent la philosophie en tant que telle, on peut distinguer les deux autres groupes : l’un, enrichi intellectuellement dans un milieu traditionnel, perçoit et, plus important, développe la philosophie comme une donnée immuable conforme à la fois au régime despotique et au milieu religieux. L’autre la perçoit, sous l’influence de la pensée des Lumières, comme un engagement politique et social. Les auteurs des ouvrages critiques, qui forment ce groupe, présupposent que la philosophie est en réalité le fondement de la « civilisation » et du « progrès » en Europe. Ils attendent donc que la philosophie joue le même rôle culturel, social et politique en Iran, une attitude tout-à-fait nouvelle. L’idée de progrès de l’époque de Lumières devient en effet le « Progrès », et on la considère comme le but, non seulement de la connaissance philosophique, mais de toute connaissance et de toute production intellectuelle. / Historically, the Iranians have encountered Western philosophy in two distinct streams. One happened at the beginning of the Islamic period when the Iranians got to know the Greek thought and, more generally, the Greek sciences. This made them play a considerable role in the philosophical movement of the Islamic realm. The second stream happened after the Iranians encountered the modern West and its cultural, social and political consequences. At that point, some of them were fascinated by European military power, social discipline and technological innovations. Comparing their own society with all its problems to the new Western world and its developments, they tried to know what was making such a huge difference. At this time, while traditional Iranian philosophers were busy transmitting what they had been taught, some translators and authors got into new philosophical ideas, or even the entire modern philosophy. But their perceptions of philosophy were not identical. Besides those who addressed philosophy as it really is, two other groups can be distinguished: Those who had been raised in a traditional environment, understood and more importantly reflected philosophy as a sustainable and motionless truth, in correlation with despotic power and religious norms. The other group, influenced by the ideas of the Enlightenment, understood it as a political and social commitment. Authors of the critical works who were forming the second group, considered philosophy as the foundation of the modern civilization and development in Europe. Thus, they expected philosophy to have a similar effect on the Iranian society: a completely new attitude! For them, the idea of progress, which came through the influence of the Enlightenment and was followed by 19th century positivism, not only became “Progress” and the ultimate goal of philosophy, but also the goal of any intellectual activity.

This thesis examines Ratnakarasanti's (ca. 970-1045 C.E.) explication of Prajnaparamita in his doxographical works and his Saratama. Based on extant Sanskrit and Tibetan primary sources, it argues that Ratnakarasanti's main teacher was Dharmakirtisri (late 10th C.E.) and that Ratnakarasanti's Saratama sought to replace his teacher's Yogacara-Madhyamika framework with a causal explanation of Prajnaparamita through redefining the term Prajnaparamita as the path to awakening, rather than its goal. By unpacking that causal explanation in light of his broader system, the thesis demonstrates the way that Ratnakarasanti's own version of Nirakaravadin-Yogacara-Madhyamika refutes cognitive images (akara) as unreal ultimately, but claims they are still perceived by buddhas out of compassion. This conclusion debunks the long-standing theory that Ratnakarasanti was an Indian proponent of the controversial Tibetan gZhan-stong despite later gZhan-stong propon-ents' attempts to claim him as their own. There are two parts to the study. The first part introduces Ratnakarasanti's life, philosophy and doxography based upon evidence from a Tibetan colophon to his Madhyamika commentary and the Tibetan hagiography of his student Adhisa (a.k.a. Atisa) and upon a comparative analysis of his doxographical works that are prerequisites for reading his Saratama. The second part consists of an annotated translation of the Saratama's introductory section, contrasted with the prior standard interpretation by Haribhadra's (9th century C.E.). In the two appendices are included a Tibetan critical edition and a separate hybrid Sanskrit and Tibetan critical edition of the Saratama's first parivarta based on the extant 11th and 13th century incomplete MSS and on the Tibetan translations in the sDe dge, Peking and sNarthang editions. The hybrid edition also includes my provisional critical edition of the root text - i.e. the first parivarta of the Aryasta - sahasrikaprajnaparamitasutra - and my own translation of two small sample sections of the Saratama, which are extant only in Tibetan, back into Sanskrit.

This work deals with the comparison of Plato and Aristotle's conception of virtue ethics. The first part describes Plato's view of this area of philosophy. Plato puts his ethics based on the analogy between the municipality and the soul. Plato also operates with good ideas. In the second part, Aristotle view. First, I discuss the objectives of its philosophy, which is good, and then bliss. Then there is the division of the moral virtues and intellectual. Then describe each of Aristotle's virtues. The third main section consists of two subsections, the first of which generally compare both concepts when I find the first differences in the overall approach of both authors. In the second subsection I compare other points of doctrine, especially community, friendship and goodness.