An examination of existential faith in the writtings of Søren Kierkegaard

This thesis takes seriously the proposition that existentialism is a lived philosophy. While Descartes' proof for the existence of God initially sparked my interest in philosophy, the insights of existentialism have allowed me to appropriate philosophy as a way of life. I apply the insights of Kierkegaard's writings to my spiritual and philosophy development. Philosophy is personal, and Kierkegaard's writings deal with the development of the person in his aesthetic, ethical and religious dimensions. Philosophy is a struggle, and this thesis, reveals the existential struggle of the individual in despair. The thesis argues that authentic faith actually entails faith. The existential believer has this faith whereas the religious believer does not. The subjectively reflective existential believer recognizes that a leap of faith is needed; anything else, is just historical, speculative knowledge. The existential believer or, the Knight of Faith, realizes that a leap of faith is needed to become open in inwardness to receive the condition to understand the paradoxes that faith presents. I will present Kierkegaard's "Analogy of a House" which is in essence, the backbone of his philosophy. I will discuss the challenge of moving from one floor to the next. More specifically, I will discuss the anxiety that is felt in the very moment of the transition from the first floor to the second floor. I will outline eight paradoxes that must me resolved in order for the individual to continue on his journey to the top floor of the house. I will argue that Kierkegaard's example of Abraham as a Knight of Faith is incorrect, that Abraham was in fact not a Knight of Faith. I will also argue that we should find our own exemplars in our own lives by looking for Knight of Faith traits in people we know and then trying to emulate those people. I will also discuss Unamuno's "paradoxical faith" and argue that this kind of faith is a strong alternative to those who find that Kierkegaard's existential faith is not a possibility.

Childlessness in a child-centered environment : the experiences of voluntarily childless female teachers /

In the literature on voluntary childlessness there is a lack of research on the types of occupations held by women who choose not to mother and how their fertility choice influences their occupational experiences. At the same time, the experience ofwomen with regard to the childfree choice has not been adequately addressed in contemporary feminist literature. In the field of education, much has been written about the association between mothering and teaching. Thus, childfree teachers become particularly interesting since they made seemingly paradoxical choices in that they chose not to bear and rear children yet they chose an occupation in which they are surrounded by and responsible for the daily care of many children. To gain an understanding of the work-related experiences of childfree women, in-depth interviews were conducted with 7 voluntarily childless female elementary school teachers from Southern Ontario. In addition, a focus group interview in which 3 of the 7 childfree teachers participated was conducted. Findings revealed that these women's "choice" to be childless was the result of complex circumstances and multiple motivations. Also, despite their decision to forgo the traditional female role of mother, these women held surprisingly conventional beliefs with regard to family and gender roles. In addition, these childfree women at times identified themselves as mother-like when teaching, yet at other times distanced themselves as teachers from mothers. Finally, results showed that these women experienced both direct and indirect pronatalist pressures outside as well as inside the workplace as a result of their childfree status.

Kierkegaard : the temporality of becoming a self

Introduction In Difference and Repetition, Deleuze compares and contrasts Kierkegaard's and Nietzsche's ideas of repetition. He argues that neither of them really give a representation of repetition. Repetition for them is a sort of selective task: the way in which they determine what is ethical and eternal. With Nietzsche, it is a theater of un belie f. ..... Nietzsche's leading idea is to found the repetition in the etemal return at once on the death of God and the dissolution of the self But it is a quite different alliance in the theater of faith: Kierkegaard dreams of alliance between a God and a self rediscovered. I Repetition plays a theatrical role in their thinking. It allows them to dramatically stage the interplay of various personnae. Deleuze does give a positive account ofKierkegaard's "repetition"; however, he does not think that Kierkegaard works out a philosophical model, or a representation of what repetition is. It is true that in the book Repetition, Constantin Constantius does not clearly and fully work out the concept of repetition, but in Sickness Unto Death, Kierkegaard gives a full explanation of the self and its temporality which can be connected with repetition. When Sickness Unto Death is interpreted according to key passages from Repetition and The Concept of Anxiety, a clear philosophical concept of repetition can be established. In my opinion, Kierkegaard's philosophy is about the task of becoming a self, and I will be attempting to show that he does have a model of the temporality of self-becoming. In Sickness Unto Death, Kierkegaard explains his notions of despair with reference to sin, self, self-becoming, faith, and repetition. Despair is a sickness of the spirit, of the self, and accordingly can take three forms: in despair not to be conscious of having a self (not despair in the strict sense); in despair not to will to be oneself; in despair to will to be oneself2 In relation to this definition, he defines a self as "a relation that relates itself to itself and in relating itself to itself relates to another.''3 Thus, a person is a threefold relationship, and any break in that relationship is despair. Despair takes three forms corresponding to the three aspects of a self s relation to itself Kierkegaard says that a selfis like a house with a basement, a first floor, and a second floor.4 This model of the house, and the concept of the stages on life's way that it illustrates, is central to Kierkegaard's philosophy. This thesis will show how he unpacks this model in many of his writings with different concepts being developed in different texts. His method is to work with the same model in different ways throughout his authorship. He assigns many of the texts to different pseudonyms, but in this thesis we will treat the model and the related concepts as being Kierkegaard's and not only the pseudonyms. This is justified as our thesis will show this modelremains the same throughout Kierkegaard's work, though it is treated in different ways by different pseudonyms. According to Kierkegaard, many people live in only the basement for their entire lives, that is, as aesthetes ("in despair not to be conscious of having a self'). They live in despair of not being conscious of having a self They live in a merely horizontal relation. They want to get what they desire. When they go to the first floor, so to speak, they reflect on themselves and only then do they begin to get a self In this stage, one acquires an ideology of the required and overcomes the strict commands of the desired. The ethical is primarily an obedience to the required whereas the aesthetic is an obedience to desire. In his work Fear and Trembling (Copenhagen: 1843), Johannes de Silentio makes several observations concerning this point. In this book, the author several times allows the desired ideality of esthetics to be shipwrecked on the required ideality of ethics, in order through these collisions to bring to light the religious ideality as the ideality that precisely is the ideality of actuality, and therefore just as desirable as that of esthetics and not as impossible as the ideality of ethics. This is accomplished in such a way that the religious ideality breaks forth in the dialectical leap and in the positive mood - "Behold all things have become new" as well as in the negative mood that is the passion of the absurd to which the concept "repetition" corresponds.s Here one begins to become responsible because one seeks the required ideality; however, the required ideality and the desired ideality become inadequate to the ethical individual. Neither of them satisfy him ("in despair not to will to be oneself'). Then he moves up to the second floor: that is, the mystical region, or the sphere of religiousness (A) ("despair to will to be oneself). Kiericegaard's model of a house, which is connected with the above definition ofdespair, shows us how the self arises through these various stages, and shows the stages of despair as well. On the second floor, we become mystics, or Knights of Infinite Resignation. We are still in despair because we despair ofthe basement and the first floor, however, we can be fiill, free persons only ifwe live on all the floors at the same time. This is a sort of paradoxical fourth stage consisting of all three floors; this is the sphere of true religiousness (religiousness (B)). It is distinguished from religiousness (A) because we can go back and live on all the floors. It is not that there are four floors, but in the fourth stage, we live paradoxically on three at once. Kierkegaard uses this house analogy in order to explain how we become a self through these stages, and to show the various stages of despair. Consequently, I will be explaining self-becoming in relation to despair. It will also be necessary to explain it in relation to faith, for faith is precisely the overcoming of despair. After explaining the becoming of the self in relation to despair and faith, I will then explain its temporality and thereby its repetition. What Kierkegaard calls a formula, Deleuze calls a representation. Unfortunately, Deleuze does not acknowledge Kierkegaard's formula for repetition. As we shall see, Kierkegaard clearly gives a formula for despair, faith, and selfbecoming. When viewed properly, these formulae yield a formula for repetition because when one hasfaith, the basement, firstfloor, and secondfloor become new as one becomes oneself The self is not bound in the eternity ofthe first floor (ethical) or the temporality of the basement (aesthete). I shall now examine the two forms of conscious despair in such a way as to point out also a rise in the consciousness of the nature of despair and in the consciousness that one's state is despair, or, what amounts to the same thing and is the salient point, a rise in the consciousness of the self The opposite to being in despair is to have faith. Therefore, the formula set forth above, which describes a state in which there is not despair at all, is entirely correct, and this formula is also the formula for faMi in ^elating itself to itself and in willing to be itself, the self rests transparently in the power that established it.

Sensitivity to differences between posed and genuine facial expressions : are children easily fooled? /

Adults and children can discriminate various emotional expressions, although there is limited research on sensitivity to the differences between posed and genuine expressions. Adults have shown implicit sensitivity to the difference between posed and genuine happy smiles in that they evaluate T-shirts paired with genuine smiles more favorably than T-shirts paired with posed smiles or neutral expressions (Peace, Miles, & Johnston, 2006). Adults also have shown some explicit sensitivity to posed versus genuine expressions; they are more likely to say that a model i?,feeling happy if the expression is genuine than posed. Nonetheless they are duped by posed expressions about 50% of the time (Miles, & Johnston, in press). There has been no published study to date in which researchers report whether children's evaluation of items varies with expression and there is little research investigating children's sensitivity to the veracity of facial expressions. In the present study the same face stimuli were used as in two previous studies (Miles & Johnston, in press; Peace et al., 2006). The first question to be addressed was whether adults and 7-year-olds have a cognitive understanding of the differences between posed and genuine happiness {scenario task). They evaluated the feelings of children who expressed gratitude for a present that they did or did not want. Results indicated that all participants had a fundamental understanding of the difference between real and posed happiness. The second question involved adults' and children's implicit sensitivity to the veracity of posed and genuine smiles. Participants rated and ranked beach balls paired with faces showing posed smiles, genuine smiles, and neutral expressions. Adults ranked.but did not rate beach balls paired with genuine smiles more favorably than beach balls paired with posed smiles. Children did not demonstrate implicit sensitivity as their ratings and rankings of beach balls did not vary with expressions; they did not even rank beach balls paired with genuine expressions higher than beach balls paired with neutral expressions. In the explicit (show/feel) task, faces were presented without the beach balls and participants were first asked whether each face was showing happy and then whether each face wasfeeling happy. There were also two matching trials that presented two faces at once; participants had to indicate which person was actuallyfeeling happy. In the show condition both adults and 7-year-olds were very accurate on genuine and neutral expressions but made some errors on posed smiles. Adults were fooled about 50% of the time by posed smiles in thefeel condition (i.e., they were likely to say that a model posing happy was really feeling happy) and children were even less accurate, although they showed weak sensitivity to posed versus genuine expressions. Future research should test an older age group of children to determine when explicit sensitivity to posed versus genuine facial expressions becomes adult-like and modify the ranking task to explore the influence of facial expressions on object evaluations.

Evaluation of a professional development curriculum in movement education and adapted physical activity for invisible disabilities : a critical cross-case analysis

Movement education and adapted physical activity are content areas not addressed in pre-service education or in-service training for Ontario practitioners working with individuals with disabilities in physical environments. Consequently, physical activity is often overlooked by service providers in programming and intervention for exceptional young learners. A formative evaluation, multiple-case study design was employed in this research in which a purposeful sample of expert practitioners performed a guided, descriptive evaluation of a three-day professional development workshop curriculum designed to supplement these areas lacking in professional preparation within their respective cohorts. Case-by-case and comparative analyses illustrated the inherent assumptions and societal constraints which prioritize the structure of professional development within the education system and other government organizations providing services for school-aged persons with disabilities in Ontario. Findings, discussed from a critical postmodern perspective, illustrate the paradoxical nature of Western values and prevailing mind/body dichotomy that guide professional practice in these fields.

Turning points : meaning-making and its association with psychological well-being, academic achievement and parental relationship quality among adolescents

There is substantial research linking meaning-making ability and psychological well-being in the context of turning point events. Still, an important research question remains: whether individuals who report meaning-making and psychological well-being were already better adjusted psychologically, prior to the experience of their turning point. In addition, the role of meaning-making on academic achievement and parental relationship quality has received little empirical attention although both variables have been shown to be positively associated with positive adjustment among adolescents. This longitudinal study examined differences in psychological well-being, academic achievement, and parental relationship quality between adolescents who reported meaning-making (lessons or insights) and those who reported no meaning-making within their turning point narratives. Participants were 803 (52% female) grade 12 adolescents, 26% (N = 209) of whom had reported experiencing a turning point. Participants also completed measures on the outcome variables (psychological well-being, academic achievement, and parental relationship quality) 3 years prior, when they were in grade 9. MANOVA results indicated that, of the participants who experienced a turning point, adolescents who reported meaning-making reported significantly higher psychological wellbeing and more positive parental relationship quality than adolescents who reported no meaningmaking. Importantly, these two groups did not differ on the outcome variables prior to their experience of a turning point event when they were in grade 9. Academic achievement scores did not differ significantly between adolescents who reported meaning-making and those who reported no meaning-making. These findings highlight the importance of meaning-making in relation to positive adjustment subsequent to a turning point among adolescents.

The Political Economy of St. Catharines' Illicit Taxi Trade

The global restructuring of production has led to increasingly precarious working conditions around the world. Post-industrial work is characterized by poor working conditions, low wages, a lack of social protection and political representation and little job security. Unregulated forms of work that are defined as “irregular” or “illegal”, or in some cases “criminal,” are connected to sweeping transformations within the broader regulated (formal) economy. The connection between the formal and informal sectors can more accurately be described as co-optation and, as a subordinate integration of the informal to the formal. The city of St. Catharines within Niagara, along with much of Ontario’s industrial heartland, has been hard hit by deindustrialization. The rise of this illegal service is thus viewed against the backdrop of heavy economic restructuring, as opportunities for work in the manufacturing sector have become sparse. In addition, this research also explores the paradoxical co-optation of the growing illicit taxi economy and consequences for racialized and foreign credentialed labour in the taxi industry. The overall objective of this research is to explore the illicit cab industry as not only inseparable from the formal economy, but dialectically, how it is as an integrated and productive element of the public and private transportation industry. Furthermore the research examines what this co-optation means in the context of a labour market that is split by race.

G. W. F. Hegel et T. W. Adorno sur le besoin de la pensée

Une traduction française des "Thèses sur le besoin" de Theodor W. Adorno accompagne la thèse (annexe).

Le sommeil des personnes atteintes de schizophrénie : résultats d’études par questionnaire, polysomnographie et analyse spectrale de l’EEG en sommeil paradoxal

Les personnes atteintes de schizophrénie peuvent présenter un sommeil anormal même lorsqu’elles sont stables cliniquement sous traitements pharmacologiques. Les études présentées dans cette thèse ont pour but de mesurer le sommeil afin de mieux comprendre les dysfonctions des mécanismes cérébraux pouvant être impliqués dans la physiopathologie de la schizophrénie. Les trois études présentées dans cette thèse rapportent des résultats sur le sommeil dans la schizophrénie à trois niveaux d’analyse chez trois groupes différents de patients. Le premier niveau est subjectif et décrit le sommeil à l’aide d’un questionnaire administré chez des personnes atteintes de schizophrénie cliniquement stables sous traitements pharmacologiques. Le deuxième niveau est objectif et évalue le sommeil par une méta-analyse des études polysomnographiques chez des patients atteints de schizophrénie ne recevant pas de traitement pharmacologique. Le troisième niveau est micro-structurel et utilise l’analyse spectrale de l’électroencéphalogramme (EEG) afin de caractériser le sommeil paradoxal de patients en premier épisode aigu de schizophrénie avant le début du traitement pharmacologique. La première étude montre que, lorsqu’évaluées par un questionnaire de sommeil, les personnes atteintes de schizophrénie cliniquement stables sous traitements pharmacologiques rapportent prendre plus de temps à s’endormir, se coucher plus tôt et se lever plus tard, passer plus de temps au lit et faire plus de siestes comparativement aux participants sains. Aussi, tout comme les participants sains, les personnes atteintes de schizophrénie rapportent un nombre normal d’éveils nocturnes, se disent normalement satisfaites de leur sommeil et se sentent normalement reposées au réveil. La deuxième étude révèle qu’objectivement, lorsque les études polysomnographiques effectuées chez des patients non traités sont soumises à une méta-analyse, les personnes atteintes de schizophrénie montrent une augmentation du délai d’endormissement, une diminution du temps total en sommeil, une diminution de l’efficacité du sommeil et une augmentation de la durée des éveils nocturnes comparativement aux participants sains. Les patients en arrêt aigu de traitement ont des désordres plus sévères au niveau de ces variables que les patients jamais traités. Seulement les patients jamais traités ont une diminution du pourcentage de stade 2 comparativement aux participants sains. La méta-analyse ne révèle pas de différence significative entre les groupes en ce qui concerne le sommeil lent profond et le sommeil paradoxal. La troisième étude, portant sur l’analyse spectrale de l’EEG en sommeil paradoxal, montre une diminution de l’amplitude relative de la bande de fréquence alpha dans les régions frontales, centrales et temporales et montre une augmentation de l’amplitude relative de la bande de fréquence bêta2 dans la région occipitale chez les personnes en premier épisode de schizophrénie jamais traitées comparativement aux participants sains. L’activité alpha absolue est positivement corrélée aux symptômes négatifs dans les régions frontales, centrales et temporales et négativement corrélée aux symptômes positifs dans la région occipitale. L’activité beta2 absolue ne montre pas de corrélation significative avec les symptômes positifs et négatifs de la schizophrénie. Ces résultats sont discutés suivant la possibilité que des dysfonctions au niveau des mécanismes de la vigilance seraient impliquées dans la physiopathologie de la schizophrénie.

L'expérience du dévoilement telle que perçue par des femmes vivant avec le VIH nées au Québec

Le dévoilement de sa séropositivité représente une préoccupation quotidienne des femmes vivant avec le VIH, complexifié par la stigmatisation. L'état des connaissances demeure très fragmenté : les études révèlent des patterns (à qui les femmes dévoilent et à quelle fréquence), les raisons pour dévoiler ou non, les conséquences positives et négatives ainsi que les facteurs liés au dévoilement, limitant une compréhension globale du phénomène. Inspirée de la toile de fond de Parse (1998, 2003), cette présente étude visait à décrire et à mieux comprendre l'expérience du dévoilement, telle que perçue par des femmes vivant avec le VIH nées au Québec. La méthode phénoménologique a été privilégiée afin de recueillir des données auprès de sept participantes, par la tenue d’une entrevue semi structurée. L’analyse des données a reposé sur deux activités de recherche proposées par van Manen (1997), soit la réflexion et l’écriture, permettant d’identifier les sept thèmes suivants : 1) Se respecter tout en considérant les confidents ; 2) Ressentir l’appréhension; 3) Exercer un contrôle pour assurer une protection; 4) S’engager délibérément dans une démarche de révélation-dissimulation; 5) S’exposer au contexte social stigmatisant empreint d’exclusion; 6) Souffrir intérieurement; 7) Bénéficier des retombées positives de sa décision. Ces thèmes ont contribué à la formulation de l’essence du phénomène étudié soit : vivre l’ambivalence d’une démarche paradoxale de révélation-dissimulation, au cœur d’une souffrance profonde intensifiée par la stigmatisation, tout en s’enrichissant des bienfaits recueillis. Il est permis de croire que ces résultats puissent avoir des retombées positives pour guider la pratique infirmière autour du soutien aux femmes dans leur expérience de dévoilement.

Le travail d'enseignant en milieu carcéral

Jusqu’à maintenant, la prison a surtout été analysée à partir du point de vue des détenus et celui des surveillants comme si le vécu de l’enfermement et la relation détenus-surveillants étaient les seuls points de vue permettant d’en apprendre sur ce qu’elle est et d’en saisir le fonctionnement. Nous pensons, pour notre part, que d’autres points de vue sont possibles, voire même souhaitables. C’est le cas, notamment, de celui des enseignants qui exercent leur métier en prison. Bien que théoriquement en mesure d’offrir un complément intéressant aux fonctions de dissuasion et de réinsertion sociale que la prison remplit difficilement à elle seule, le projet éducatif carcéral constitue une activité plus ou moins marginalisée qui est ramenée au niveau des autres activités pénitentiaires. Au premier chef, c’est à la prison que nous sommes tentés d’en imputer la responsabilité et, de fait, elle y est pour quelque chose. D’abord conçue pour neutraliser des criminels, il lui est difficile de les éduquer en même temps. Mais cette marginalisation, nous le verrons, n’est pas le seul fait de la prison. Elle tient aussi beaucoup au mandat qu’ils se donnent et à la façon dont les enseignants se représentent leur travail. S’étant eux-mêmes défini un mandat ambitieux de modelage et de remodelage de la personnalité de leurs élèves délinquants détenus, prérequis, selon eux, à un retour harmonieux dans la collectivité, les enseignants déplorent qu’on ne leur accorde pas toute la crédibilité qui devrait leur revenir. Cette situation est d’autant plus difficile à vivre, qu’à titre de travailleurs contractuels pour la plupart, ils sont déjà, aux yeux du personnel correctionnel, objets d’une méfiance qui sera d’autant plus grande que, pour effectuer leur travail, ils doivent se faire une représentation du délinquant et du délit peu compatibles avec celles qui prévalent dans le milieu. C’est ainsi qu’à la marginalisation comme fait organisationnel se superpose une auto-marginalisation, incontournable, qui est le fait des enseignants eux-mêmes et qui se traduit par leur attitude de réserve à l’égard de la prison. La chose est d’autant plus paradoxale que le mandat que se donnent les enseignants, bien qu’ils s’en gardent de le dire, correspond tout à fait au projet correctionnel. Mais la prison, davantage préoccupée par la gestion du risque que par la réinsertion sociale des détenus, n’a d’intérêt pour l’éducation en milieu carcéral que dans la mesure où elle permet une socialisation à l’idéologie pénitentiaire et contribue à consolider la paix à l’intérieur des murs avec la complicité des enseignants eux-mêmes. Du reste, ces derniers ne sont pas dupes et lui en font grief, encore qu’il soit permis de nous demander si on ne lui reproche pas, plus simplement, de ne pas leur donner toute la place qu’ils croient leur revenir et de les laisser suspendus dans le vide carcéral.

Ethique et Conflits, leçons de la Muqaddima d'Ibn Khaldûn

Ibn Khaldûn(1332-1406) fut homme d’Etat et historien des conflits et des changements politiques au Moyen-Orient et en Afrique du Nord. Il a écrit la Muqaddima, une vaste analyse du déclin de la civilisation arabe. Dans cet ouvrage l’ «éthique du Juste » est présentée comme l’obéissance à la loi et l’application des sciences rationnelles à la tradition. Ceci le mène à condamner l’ « éthique du Bien » en tant que calcul de son propre bonheur. Le conflit actuel reflète bien ce dualisme sous de nouvelles formes d’eudémonisme telle que l’utilitarisme. Sa théorie du changement politique et des conflits est toujours d’actualité : le développement économique conduit à la destruction des dynasties au pouvoir ; ce dernier repose sur l’Asabiya, une forme spécifique du capital social. Le pouvoir politique dure trois générations et connaît une évolution faite d’essor, d’apogée et de déclin. Cette théorie des « trois phases » du développement permet de mieux comprendre les conflits que connaît actuellement le monde arabe.

Ontologie de la présence absente et (dé)construction du personnage dans le théâtre d'Eugène Ionesco

Enoncée notamment dans ses Notes et contre-notes, l’idée de Ionesco de donner de la matérialité à l’absence, à l’invisible, se retrouve dans la plupart de ses créations théâtrales. Pourtant, il ne s’agit pas d’une innovation technique pour soutenir le théâtre de l’absurde, dans le sens strict, mais d’une procédure qui se nourrit de l’irrationnel de l’existence humaine. Ainsi, les troubles identitaires sont la conséquence du gouffre dans lequel s’enfonce irréversiblement le personnage hanté par la mort. Dans un univers où il ne trouve plus de repères pour établir sa position, autrement dit son identité, il y a un déficit de présence. Non seulement le personnage hanté se manifeste comme présence absente, mais aussi la mort personnifiée qui transcende l’univers de sa proie. Victime et bourreau, jamais réconciliables, deviennent conscients de leur présence réciproque et leur rencontre ne se produit que pour accomplir l’acte d’agression.