Research shows that supportive conversations with elderly who are living in nursing homes isrequested among care personnel, this to satisfy both older people's mental health and socialhealth. The care personnel try to offer the elderly supportive conversation to the extent theyare able to, but they are experiencing obstacles in terms of shortage of time, ignorance and aperceived ambiguity in their profession. The purpose of present study is to describe andanalyze the phenomenon of supportive conversation with elderly living in nursing homes,based on care personnel?s perspective. The study is based on qualitative interviews with thecare personnel working in special housing.

This is a qualitative study aiming to examine peoples? experiences when retiring. In that purpose a criteria based sample has been used, participants have been asked in that they fulfilled the criteria?s to be a retiree within the age of 65 to 71 years of age. The reason of the age criteria was that the experiences should not be so far away in time.

Placed within the field of recent research concerning religion and contemporary religious landscapes, this thesis aims to show conceptions of human life and body displayed in ten Swedish health magazines. The analysis aims to demonstrate the appearance of body and bodily experience and in addition see in what way ?westernized? religious traditions and methods from east Asia may contribute to perspectives of health. The main theories for the study are objectified versus phenomenological understanding of the human body by Drew Leder (1992; 1990) and Kristen Zeiler (2010). The quote in the main title is from the empirical material (Hälsa & Fitness, 2014 (11), cover).

Bakgrund: Idag (år 2009) är hjärtinfarkt den vanligaste dödsorsaken i Sverige. När hjärtat drabbas upplever människor ett hot mot livet och mot allt som känns viktigt att kunna utföra i det dagliga livet. Sådana upplevelser är emotionellt laddade, vilket i sin tur påverkar både patienten och familjen. Syfte: Syftet var att beskriva emotionella upplevelser hos personer som har vårdats på sjukhus på grund av hjärtinfarkt. Metod: En allmän litteraturstudie har gjorts där vetenskapliga artiklar har granskats och aktuell forskning har sammanställts under fyra kategorier till ett nytt resultat.

Abstract Integrated mental training is a method that entails a systematic and long-term training of mental processes (thoughts, images, emotions) that aims to enhance performance as well as gratify feelings and improve thought processes. This training develops an alternative system of control by using substitute state of consciousness and self-hypnosis. The method is concerned with both mindfulness and performance approaches, which is crucial in order to feel and function better. The intent of this study is to highlight the experience of the different steps of integrated mental training to gain an understanding of how, where, and when changes occur. To achieve the objective of this study, a qualitative empirical method was used.

This essay examines the olfactory reading as a possible way to make sense of a fragmented novel, in this case Sara Stridsberg?s debut Happy Sally (2004). Through close reading, the essay identifies the source of the smells, who perceives it, and how this is portrayed in the text. The smell?s position in the text is understood in relation to Maurice Merleau-Ponty?s phenomenology, where the body, as created in the literary text, is considered as a source of knowledge.

Abstract Integrated mental training is a method that entails a systematic and long-term training of mental processes (thoughts, images, emotions) that aims to enhance performance as well as gratify feelings and improve thought processes. This training develops an alternative system of control by using substitute state of consciousness and self-hypnosis. The method is concerned with both mindfulness and performance approaches, which is crucial in order to feel and function better. The intent of this study is to highlight the experience of the different steps of integrated mental training to gain an understanding of how, where, and when changes occur. To achieve the objective of this study, a qualitative empirical method was used.

This master thesis summarizes contemporary theories on secularization processes in the Western world, and compares these with the example of Sweden, which by many scholars is considered to be the most secularized country in the Western world.I do this by dividing the most influential theorists in five different groups. In each group I explain how the theorists formulate and motivate their positions. These groups are:1) The secularization paradigm, where secularization always accompanies modernization. (Therorists: Steve Bruce and Peter Berger (in the 1960s)2) The paradigm basically accepted, but revised to depend on existential security, rather than modernisation as such. (Pippa Norris and Ronald Inglehart)3) Religion returned in the public sphere.

The purpose is to illustrate the phenomenon of self-harm from a social psychological and sociological perspective. The purpose is furthermore to examine the role social relationships play in the individuals´ self- imagine and what role does identification play for anyone who harm themselves? We want to examine in what way social relationships are important and how they function for individuals who harm themselves, both once they have started to harm themselves, and if the relationships in any part caused the cutting to begin with.Questions:How do individuals shape their identity based on self- harm? Which self-image do individuals have who self-harm? Is there anything in the person's previous social relationships that have caused them to begin to hurt themselves?Method:In this paper we have analyzed five autobiographies. We have used open coding from grounded theory as analytical method and subject positions based on discourse analysis.Theory:We have used the Cooley concepts looking glass self, Foucault's theory of power, Giddens' concept of ontological security and existential anxiety.Results and Analysis:We found six different categories that we thought were central. These were negative self-image, guilt, lack of family support, negative experiences of others' views, the protective identity as self- harmer and insecure social relationships in school.Conclusion:The self-harming is a very complex behavior.

This master thesis summarizes contemporary theories on secularization processes in the Western world, and compares these with the example of Sweden, which by many scholars is considered to be the most secularized country in the Western world.I do this by dividing the most influential theorists in five different groups. In each group I explain how the theorists formulate and motivate their positions. These groups are:1) The secularization paradigm, where secularization always accompanies modernization. (Therorists: Steve Bruce and Peter Berger (in the 1960s)2) The paradigm basically accepted, but revised to depend on existential security, rather than modernisation as such. (Pippa Norris and Ronald Inglehart)3) Religion returned in the public sphere.

This essay describes how the author gradually gets a deeper understanding for his profession and the development of his professional skills, attitude and practice. The essay contains two main narratives representing examples from the author´s occupational practice, and through those narratives he tells how his practice alters and develops. These stories are also the basis for considering different aspects on how to get good models for practising a profession when you are a beginner, and how to manage ethical dilemmas. The starting point is when the author in the beginning of his career as a rural pastor is visiting a seriously ill parishioner at a province hospital. The course and the outcome of this call is surprising the young pastor, and the author tries to analyze the background to the outcome and assesses several possible explanations for the result of his call. The narrative is used to examine the attitude, the professional skills and the social and existential context for the author at that time. The patriarchal patterns in the parish are illuminated and questioned. In the second part of the essay the author investigates what will happen when pastoral cure transforms to psychotherapy, and how the author deals with phenomena in the therapeutical process such as idealization and secondary traumatization. On basis of texts written by among others Ingela Josefson, Fredrik Svenaeus, Christian Nilsson and Ulla Ekström von Essen the author seeks explanation for the development of his practical knowledge. With references to philosofers as Plato, Aristotle, H.G.

Smärta i livets slutskede behöver inte bara innebära det fysiska obehaget, utan kan även ha psykiska, sociala och existentiella dimensioner. Existentiell smärta har en stor plats i den palliativa vården, kropp och själ hör ihop. Tankar kring livets mening, skuld och vad som händer efter döden kan ge existentiell smärta. De existentiella behoven är enligt många studier försummade. Vårdpersonal undviker ofta dessa frågor.Syftet med studien var att beskriva existentiell smärta hos patienter med cancer i palliativt skede.

The purpose of this study is to examine if Muslims and Jezidier from the Middle East experience changes in them self when they live in Sweden and how they feel about apply for work in the Swedish labour market. The study uses the individualistic - collectivistic dimension to describe the differences between the Swedish culture and the participants home culture. A phenomenological, theoretical and methodological approach has been followed, with self-reports as the instrument for data collection. The information where analysed through the softwares MCA - Minerva and Sphinx-Lexica. The analyses show many different outcomes.

The purpose is to illustrate the phenomenon of self-harm from a social psychological and sociological perspective. The purpose is furthermore to examine the role social relationships play in the individuals´ self- imagine and what role does identification play for anyone who harm themselves? We want to examine in what way social relationships are important and how they function for individuals who harm themselves, both once they have started to harm themselves, and if the relationships in any part caused the cutting to begin with.Questions:How do individuals shape their identity based on self- harm? Which self-image do individuals have who self-harm? Is there anything in the person's previous social relationships that have caused them to begin to hurt themselves?Method:In this paper we have analyzed five autobiographies. We have used open coding from grounded theory as analytical method and subject positions based on discourse analysis.Theory:We have used the Cooley concepts looking glass self, Foucault's theory of power, Giddens' concept of ontological security and existential anxiety.Results and Analysis:We found six different categories that we thought were central. These were negative self-image, guilt, lack of family support, negative experiences of others' views, the protective identity as self- harmer and insecure social relationships in school.Conclusion:The self-harming is a very complex behavior.

In this essay I have aimed to examine how the theology of Paul Tillich relate to modern views of reality, both the way it was expressed in his contemporary time and the way I see it today. Reality I have defined as an entirety of the physic- and metaphysic reality. A so called panentism where God is reality and the world is a part of this reality.With Tillichs Systematic Theology as my principal material, I have first made a brief presentation of his theology, of its construction and main concepts. Then I have chosen to further examine the way he describes being, reason and revelation to see how this particular concepts of Tillich agree with my definition of reality. In this I have consulted the books Tillich in Dialogue by Mackenzie-Brown and Natural Theology Versus Theology of Nature, a book edited after the forth international Tillich symposium 1992, which had "Tillichs thinking as impetus for a discourse among theology, philosophy and natural sciences" as a theme.I have tried to point out the possibilities opened up by the ontology and epistemology of Tillich for the dialogue between theology and natural sciences.