The study is an examination of the quest motif as it occurs in the Tarot and two dramatic works, King Lear and Marlowe's Dr. Faustus. The development of the quester is traced from his naivete, through a series of trials, to the consummation of his quest.The hero's quest is essentially to achieve an integration of polar opposites: light and dark, good and evil, the conscious and unconscious. Both the Fool of the Tarot and Lear seem to achieve that harmony, and, thus, I treat the Tarot and King Lear in separate sections of the first chapter. I begin with the Tarot also because of its enormous suggestiveness for elucidating the quests of Lear and Faustus. The archetypal nature of the quest is ultimately what unites the three works, and the Tarot provides a repository for the symbols and primordial images that inform quest literature.The second chapter deals with Dr. Faustus. Unlike the Fool and Lear, Faustus never seems to attain the hero's vision of light and harmony (however, the conclusion is ambiguous); indeed, he inverts the quest to its diabolical opposite and becomes the trickster in league with the demonic forces that form the negative corollary to the hero. Faustus' quest is the coexisting opposite of Lear's and the Fool's, and, as such, is the other pole that must be seen to experience the whole.

Detta kandidatarbete handlar om hur ett främmande objekt kan påverka en betraktares uppfattning av en karaktärs förhållande till gott och ont. Kandidatarbetet utforskar ämnen som stereotyper, former, fördomar och intryck. Olika metoder används i framtagandet av karaktärerna, där bland annat former används för att förstärka uppfattningen av karaktärens ställning till gott och ont. Karaktärerna skapades i två versioner, en utan det främmande objektet och en med. En enkät skickades ut och deltagare fick poängsätta karaktärer för att sedan motivera sina val med kommentarer. Resultatet visade att ett främmande objekt har möjlighet att påverka betraktaren, där betraktarens relation till objektet har en avgörande roll i hur karaktären vinklas åt gott eller ont. / This thesis describes how a foreign object can affect an observer's perception of a character's relation to good and evil. The thesis explores topics like stereotypes, forms, prejudices and impressions. Various methods are used in the development of the characters, which include shapes that are used to enhance the perception of the character's position between good and evil. The characters were created ​​in two versions, one without the foreign object and one with the foreign object. A survey was created and the participants had to score the characters and then justify their choice with comments. The results showed that a foreign object is able to influence the viewer, where the viewer's relationship to the object has a crucial role in how the character is angled towards good or evil.

This thesis presents a comprehensive theory of evildoing as an attack on morality, grounded in objective morality. It introduces evildoing as a distinct category of immorality, arguing that it is the relationship of evil acts to the core of morality that distinguishes them from ordinary wrongdoing. Two projects are undertaken: to provide an account of morality that can ground a theory of evildoing that is both objective and capable of systematically accommodating the diverse phenomena and definitions of evil acts, and to articulate and defend the attack on morality theory of evildoing. The challenge of the first project is met by a minimalist account of morality, structured by what I call the fundamentals of morality. The thesis defends a particular substantive account of these fundamentals, underpinned by the idea of conatus as the end of morality. Ultimately, it is conatus as the striving to persist in existence and prosper inherent in human beings that justifies the objectivity of the fundamentals of morality and with it the objectivity of the theory of evildoing, for it is these fundamentals that are attacked when we speak of an ‘attack on morality.’ Specifying and defending the conditions necessary for such an attack is the task of the second part of the thesis. An act constitutes evildoing, or an attack on morality, when it is wrong, results in serious harm to others, originates in an intention based on the correct belief that the act will cause or risk such harm, and where the perpetrator’s mental states and/or the act’s consequences are antagonistic to the realization of morality via one or more of its fundamentals.

This paper explores the major historical interpretations of Hannah Arendt and analyzes her philosophy of history. Chapter One includes an introduction and a brief survey of the life of Hannah Arendt. Chapters Two and Three examine The Origins of Totalitarianism. The discussion concludes that Arendt's loose use of terms and some of her evidence can be called into question. Nevertheless, her work contains original insights about modern European political history. Chapter Four, a discussion of Arendt's Eichmann in Jerusalem: A Report on the Banality of Evil, emphasizes her portrait of Adolph Eichmann as a shallow, Nazi bureaucrat. Although the work is flawed with inaccuracies, her portrait of Eichmann as a prototypical bureaucratic killer is thought provoking. Chapter Five, an analysis of Arendt's philosophy of history, concludes that Arendt understood the pitfalls of theories of historical causality.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

Les œuvres de Bataille et de Bernanos donnent à lire l’inscription d’une langue du mal ayant son propre fonctionnement, qui coexiste avec le sens littéral des textes sans pourtant être en concurrence avec lui. Elle prend sens dans l’acte de lecture : le mal est un possible dans les textes, qui n’est actualisé que par le lecteur. Mais cette lecture herméneutique est elle-même le produit des œuvres : tout se passe comme si les textes formaient le lecteur à déchiffrer un sens en surimpression. Or, pour appréhender la spécificité de cette « langue étrangère » dans les textes, un relais s’imposait. Nous convoquons ainsi la question mystique comme une passerelle pour relier Bataille et Bernanos, et comme un levier herméneutique pour lire la langue du mal. Ce repérage prend la forme d’un cheminement mystique, passant par différentes étapes : la compassion (l’intériorisation du mal), la nuit obscure (de l’indéchiffrable à la réversibilité), l’imitation (qui est aussi une recomposition), et enfin l’extase (lumières du mal). Après le repérage de certaines représentations du mal associées à des pratiques stylistiques récurrentes, la nuit obscure apparaît comme un temps nécessaire d’indétermination, lequel conduit à une négativité productrice : ces deux premiers temps contribuent à isoler le mal comme un objet linguistique, permettant alors de nous en saisir. Cette langue fonctionne selon certains procédés idiosyncrasiques rassemblés autour de la notion de rebroussement : l’alliance des contraires, les mots leviers, les mots corps. Nous proposons pour terminer d’ébaucher une forme d’œuvre imaginaire, nourrie de certains dialogues entre les personnages de Bataille et ceux de Bernanos. De manière plus large, cette entreprise nous fait voir ce que la littérature doit au mal : la langue du mal, c’est, d’une certaine façon, la tension qui correspond toute littérature. / The works of Bataille and Bernanos are pregnant with a language of evil, which has a system of its own and coexists (yet does not compete) with the literal meaning of the texts. It takes its meaning from the act of reading: the texts contain the possibility of evil, which is actualised only by the reader. However, this hermeneutic reading is, in itself, the product of the works: to some extent, the text itself teaches the reader to decipher the meaning. In order to grasp the specificity of this “foreign language”, a form of mediation is necessary. Mysticism acts as a bridge between Bataille and Bernanos, and as a hermeneutic tool to read this language of evil. This identification takes the form of a mystical journey in several steps: compassion (the internalisation of evil), the dark night (from the indecipherable to reversibility), imitation (which is tantamount to a re composition), and ecstasy (the lights of evil). After the identification of some representations of evil associated with recurring stylistic devices, the dark night appears to be a necessary time of indeterminacy, which leads to a form of creative negativity: those first two steps contribute to the identification of evil as a linguistic object, that the reader can get hold of. This language pertains to a number of idiosyncratic devices gathered around the notion of “rebroussement”: the alliance of opposites, lever words, body words. Ultimately, this thesis advocates the elaboration of an imaginary work, through dialogues between Bataille’s and Bernanos’s characters.

The main aim of this thesis is to prove that the style of news coverage of one topic in three different Czech newspapers differs significantly, based on ideology of authors and newspapers too. News reporting should be informative, unbiased, without assessments of its author. However the resulting article is always biased in some way. The author doesn't have to use evaluating words to evaluate; he or she can affect the result by choosing right speakers, placing them in favorable or disadvantageous position or even cut them out of the text. The author can choose which story to tell and which frame to use. This thesis focuses on crisis in the Institute for the Study of Totalitarian Regimes in April of 2013, when the director Daniel Herman was dismissed and new director Pavla Foglová was appointed. This event is suitable for the study of (hidden) evaluation and ideology, because it is closely connected with communist history of Czech nation - everyone has some opinion about it, journalists included. After the theoretical explanation of main terms and concepts like signification, discourse and ideology comes the analysis of three non-tabloid Czech newspapers: Lidové noviny, Mladá fronta DNES and Právo. Their story is the main subject of this thesis.

Doctor of Philosophy / Department of Psychology / Donald A. Saucier / Three studies were conducted to further validate the belief in pure evil (BPE) and belief in pure good (BPG) scales (Webster & Saucier, 2012). Study 1 assessed the relationships between BPE, BPG, and sociopolitical ideology, while Study 2 assessed the relationships between BPE, BPG, and various forms of religiosity. Study 1 and Study 2 also tested whether BPE and BPG predicted aggression and helping via support for relevant foreign (Study 1) or domestic (Study 2) policy issues above and beyond sociopolitical attitudes and religiosity, respectively. Study 3 tested whether BPE and BPG predicted evaluations of a prototypically (vs. non-prototypically) evil perpetrator and a prototypically (vs. non-prototypically) good apprehender. Together, these three studies showed that BPE consistently related to greater aggression and less helping, while greater BPG consistently related to less aggression and more helping, while demonstrating convergence but not redundancy with variables known to justify/suppress aggression or helping. In sum, these studies further demonstrate the reliability and validity of the BPE and BPG scales as well as provide solid groundwork for future correlational and experimental research on these constructs.

In this paper, I will cover the step by step process of making my thesis film, Dantalion. These steps include writing, directing, production design, makeup, cinematography, editing, and sound. I will primarily focus on the pre-production work done for each one of these departments and how it affected the outcome of the finished film. I will then evaluate the outcome to determine the success of the project.

[pt] O mal é uma realidade que sempre causou comoção e perplexidade na humanidade. Diante dele, muitos e diversos sistemas de sentido foram criados pelas sociedades a fim de fazer frente aos questionamentos que o absurdo dos sofrimentos físicos e morais trazem para a consciência humana. A fé cristã defende que a salvação definitiva do mal encontra-se em Jesus Cristo, o revelador definitivo da presença divina junto ao ser humano que busca uma saída para as contradições da existência. Porém, apesar da esperança despertada pela páscoa de Jesus Cristo, e mesmo diante das expectativas das primeiras comunidades cristãs quanto ao fim iminente dos sofrimentos deste mundo, o mal persiste como realidade fria e cruel. Como conciliar a fé em Jesus Cristo como Salvador universal e a persistência da realidade do mal na história? Para o teólogo espanhol Andrés Torres Queiruga, qualquer tentativa de resposta cristã a esta pergunta deve ser fiel ao rosto amoroso do Deus revelado por Jesus Cristo. Porém, não pode desprezar também outros dois fatores: o primeiro, o advento da modernidade, com a sua consciência de autonomia do ser humano e do cosmos, e que desconfia de toda e qualquer defesa de intervenções empíricas de Deus na realidade imanente; o segundo, o rigor do conceito, ou seja, uma reflexão que seja incansável na busca de uma lógica do discurso, mesmo se tratando de um assunto tão difícil, evitando atribuir rapidamente ao mistério aquilo que é fruto da incoerência ou da insuficiência da reflexão. / [en] The Evil is a reality which has always caused shock and astonishment to people. According to it, several different sense systems have been created by society in order to answer questions about physical and moral damages that are brought to human consciousness. The Christian faith holds that the ultimate salvation from Evil is in Jesus Christ, the definitve revelation of God’s presence with the human being who seeks a way out of the contradictions of existence. However, despite the hope awaken by the easter of Jesus Christ, and even with the expectations of the earliest Christian communities about the imminent end the suffering of this world, the Evil remains as a cold and cruel reality. How to deal with teh faith in Jesus Christ as the universal savior and the persistence of the Evil in history? According to the Spanish theologian Andrés Torres Queiruga, any attempt to the Christian answer to this question must be similar to the loving face of God revealed by Jesus Christ. But, we cannot forget about the other two facts: first, the rising of modernity, with its consciousness of human autonomy and the cosmos, and that it is suspicious of any defense of empirical interventions of God immanent in reality; the second one; the rigor of the concept, this way we have a reflection that is restless in the search of a logical discourse, even when it is related to a so difficult subject, avoiding sticking to the result of the inconherence and failed consideration of the mistery quickly.