Singing Nature, Dancing Buddha: Zen, Language, and the Groundlessness of Silence

This thesis presents Zen experience as aesthetic in nature. This is done through an analysis of language, a central concern for Zen Buddhism. The thesis develops two modes of language at work in Zen: representational and indexical. What these modes of language entail, the kind of relations that are developed through their use, are explored with recourse to a variety of Zen platforms: poetry, the koan, zazen, music, and suizen. In doing so, a primacy of listening is found in Zen - a listening without a listener. Given this primacy of listening, silence comes to the forefront of the investigation. An analysis of John Cage's 4'33" provides this thesis with justification of the groundlessness of silence, and the groundlessness of subjectivity. Listening allows for the abyssal subject to emerges, which in tum allows for reality to present itself outside of the constitutive function of language.

A reconnaissance study of the metamorphic petrology and volcanic geochemistry of a portion of the Island Lake greenstone belt, Manitoba /

The Island Lake greenstone belt is one of the major Archean supracrustal exposures in the northwestern part of the Superior Province of the Canadian Shield. This belt is subdivided into two units: 1) a lower sequence characterised by pillowed to massive, locally pyroclastic, basalt to andesite with a thin central zone of felsic derivatives, all of which are interbedded with and overlain by thick sequences of turbidite facies rock; 2) the upper unit which consists of thick stratified conglomerate overlain by thickly bedded arkose and feldspathic greywacke. Reconnaissance sampling traverses were completed across both the strike of the belt and along its margins with adjacent granitoids. Most of the belt is within the greenschist metamorphic f acies with amphibolite facies occurring in certain areas near t he margins. A post-tectonic, low pressure thermal event may be responsible for the development of a unit of cordierite schi s t which stretches southeastwards from the east end of Cochrane Bay. Volcanism is cyclical in nature changing from tholeiitic to calc-alkaline. There is a general progression in the character of the lavas from mafic t o felsic with stratigraphic height. Chemica l d a ta sugges t that h i gh level fractionation of a mantle- derived ' dry' magma i s t he s ource of the thole i iti c lavas. Contamination of this magma with 'we t' sia l and subsequent fractionation may be r esponsi b l e for the calcalkaline phases .Observations of stratigraphic relationships (in particular the contact between the supracrustals and the granitoids) coupled with the metamorphic and chemical studies, allow the construction of a preliminary model for the evolution of the Island Lake greenstone belt. The following sequential development is suggested: 1) a platform stage characterised by the subaqueous effusion of mafic to intermediate lavas of alternating tholeiitic and calc-alkaline affinities; 2) an edifice stage marked by the eruption of felsic calc-alkaline rocks; 3) an erosional stage characterised by the deposit~on of thick sequences of turbidite facies rocks; 4) the impingement of granitic masses into the margins of the greenstone belt, which was probably related to a downward warping of the supracrustal pilei 5) the erosion of sialic massifs surrounding and within the greenstone belt and of early supracrustal piles, to give the clastic upper unit.

Transfection of newt blastema mesenchyme using the techniques of lipofection and direct gene transfer

The regenerating amphibian limb provides a useful system for studying genes involved in the establishment of positional information. While a number of candidate genes that may playa role in pattern formation have been identified, their function in vivo is unknown in this system. To better ascertain the role of these genes, it would be useful to be able to alter their normal patterns of expression in vivo and to assess the effects of this misexpression on limb pattern. In order to achieve this, a method of introducing a plasmid containing the eDNA of a gene of interest into a newt blastema (a growth zone of mesenchymal progenitor cells) is needed. Unfortunately, most commonly used transfection techniques cannot be used with newt blastema cells. In this study, I have used the techniques of lipofection and direct gene transfer to introduce plasmid DNA containing reporter genes into the cells of a regenerating newt limb. The technique of lipofection was most effective when the blastema cells were transfected in vitro. The optimal ratio for transfection was shown to be 1:3 DNA:Lipofectin (W/w) , and an increase in the amount of DNA present in the mixture (1:3 ratio maintained) resulted in a corresponding increase in gene expression. The technique of direct gene transfer was used to transfect newt blastema cells with and without prior complex formation with Lipofectin. Injection of plasmid DNA alone provided the most 3 promising results. It was possible to introduce plasmid DNA containing the reporter gene ~-galactosidase and achieve significant gene expression in cells associated with the injection site. In the future, it would be interesting to use this technique to inject plasmid DNA containing a gene which may have a role in pattern formation into specific areas of the newt blastema and to analyze the resulting limb pattern that emerges.

A sequential analysis of therapist scaffolding and child concept formation in narrative therapy

Narrative therapy is a postmodern therapy that takes the position that people create self-narratives to make sense of their experiences. To date, narrative therapy has compiled virtually no quantitative and very little qualitative research, leaving gaps in almost all areas of process and outcome. White (2006a), one of the therapy's founders, has recently utilized Vygotsky's (1934/1987) theories of the zone of proximal development (ZPD) and concept formation to describe the process of change in narrative therapy with children. In collaboration with the child client, the narrative therapist formalizes therapeutic concepts and submits them to increasing levels of generalization to create a ZPD. This study sought to determine whether the child's development proceeds through the stages of concept formation over the course of a session, and whether therapists' utterances scaffold this movement. A sequential analysis was used due to its unique ability to measure dynamic processes in social interactions. Stages of concept formation and scaffolding were coded over time. A hierarchical log-linear analysis was performed on the sequential data to develop a model of therapist scaffolding and child concept development. This was intended to determine what patterns occur and whether the stated intent of narrative therapy matches its actual process. In accordance with narrative therapy theory, the log-linear analysis produced a final model with interactions between therapist and child utterances, and between both therapist and child utterances and time. Specifically, the child and youth participants in therapy tended to respond to therapist scaffolding at the corresponding level of concept formation. Both children and youth and therapists also tended to move away from earlier and toward later stages of White's scaffolding conversations map as the therapy session advanced. These findings provide support for White's contention that narrative therapists promote child development by scaffolding child concept formation in therapy.

Death anxiety and experiences of transcendence : peak experiences of skydivers

Terror Management Theory (TMT) suggests that human beings battle to protect ourselves from the potential terror resulting from the juxtaposition of our need for selfpreservation and our unique human ability to realize that we cannot avoid death. Over 150 studies have shown that when people are primed with the awareness of mortality they grasp onto their cultural world view more tenaciously than when they are primed with another unpleasant stimulus (i.e., show "cultural world view defense"). Applying the principles ofTMT, the first purpose of the present research was to examine whether the amount of peak experiences reduce the tendency to show cultural world view defense (an indicator of unconscious death fear) after a death prime. The second purpose was to examine a new model of implicit spirituality, by testing proposed relationships between implicit spirituality, peak experiences and intrinsic religiosity, and by testing whether peak experiences and/or intrinsic religiosity mediate the relationship between implicit spirituality and conscious and/or unconscious death fears. Skydivers were chosen as the primary participants for this research because of their unique characteristics in the context of TMT research. Previous research suggests that veteran skydivers have peak experiences as they skydive, and I assumed that their peak experiences would not be influenced by intrinsic religious beliefs. Novice skydivers may have their implicit spirituality brought forth because of their proximity to possible death. The willingness of both groups to place themselves close to death allowed their reactions to unconscious and conscious death fears to be assessed in a real setting. Novice skydivers' proximity to death made them an ideal group to study to see whether intrinsic religiosity mediated the relationship between their implicit spirituality and conscious and/or unconscious death fears. One hundred and twenty-five people participated in this research: 38 veteran and 46 novice skydivers, as well as 41 people who accompanied them to the drop zone. Of these, 23 veterans, 19 novices, and 22 friends returned a follow-up packet of questionnaires three weeks later. As expected, the veterans' unconscious death fear scores remained stable from pre-jump to post-jump (after the death prime), and three weeks later, whereas the novices' scores increased, but only marginally. As predicted, the novice skydivers' implicit spirituality was significantly higher than the veterans' and was negatively correlated with their conscious death fear, which was not mediated by their intrinsic religiosity. Only the novices' follow-up (trait) implicit spirituality correlated negatively with their pre-jump unconscious death fear. Among both groups of skydivers, there were significant relationships between implicit spirituality and peak experiences, and although the novices were significantly higher on peak experiences after the jump, peak experiences did not mediate the relationship between implicit spirituality and unconscious death fear for either group. In both groups follow-up intrinsic religiosity correlated with implicit spirituality. Peak experiences and intrinsic religiosity were not related with one another, suggesting that these are different ways of accessing an implicit spirituality. Results imply that implicit spirituality was brought forth (in the case of novice skydivers who were consciously close to death) and can be accessed through both peak experiences and intrinsic religiosity.