Forskning har visat att det finns ett samband mellan tron på den egna förmågan och upplevd stress. Syftet med denna studie har varit att undersöka sambandet mellan tron på den egna förmågan och upplevd stress i relation till tankar om framtida sysselsättning. Deltagarna var 59 elever vid två gymnasieskolor och 91 studenter vid en högskola varav 47 var män. En kvantitativ undersökning gjordes i form av enkätfrågor från The General Self-efficacy Scale, Perceived Stress Scale och en egenkonstruerad skala om framtida sysselsättning. Resultatet visade ett signifikant negativt samband mellan tron på den egna förmågan och upplevd stress. Regressionsanalysen visade att stress var den mest centrala variabeln för tankar om framtida sysselsättning. Resultatet stödjer tidigare forskning gällande sambandet mellan tron på den egna förmågan och upplevd stress. För framtida forskning skulle det vara intressant att undersöka tidigare erfarenheter av arbetsliv och arbetslöshet eller att ta med ytterligare en variabel, socioekonomisk bakgrund.

This study explores what motivates engineers in their early-mid career to change careers. It first establishes the definition of a career change from the perspective of those who have changed careers, and then examines what drives, influences and facilitates a career change, as well as how a career change is enacted physically and emotionally. This has been looked at through the contemporary lens of the ‘intelligent career framework’. This research adopted a qualitative, abductive approach following an initial inductive small-scale exploratory study. The fieldwork consisted of a pilot and main study using semi-structured interviews. For the main study, 22 interviews were conducted within one organisation in order to elicit the subjective experiences of engineers who had undertaken a career change. The findings show how the driving factors relate predominantly to knowing-why and knowing-where. The influencing and facilitating factors vary by individual, and relate to knowing-what, knowing-how knowing-when and knowing-whom. Six clusters of interacting factors were observed with knowing-why, knowing-how and knowing-when at the core. Whilst the process of career change was complex and long, differing pathways through which individuals changed careers were evident, as well as emotions that needed to be managed. This study contributes to knowledge in the area of contemporary career theory by exploring career change through a new lens: the intelligent career framework. It demonstrates how individuals use their ‘career capital’ to effect a career change and the ways in which the six knowings interact to bring about a career change. It extends the understanding of the process of career change and discovers some of the organisational factors that influence or facilitate individuals making a career change. All of these contributions address identifiable gaps in the literature.

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AGenesis is a novel of "postmortal fiction" set entirely in an afterlife. Nessie, a recently dead woman, accidentally kills an already-dead man, and in the confusion that follows, sets out to discover how he could have died and what after-afterlife he might have gone to. During her travels, she is raped and then help captive by a city of tormented souls; she descends into madness until rescued by children, and she and her newborn but "undead" daughter set out again, this time to find the end of the afterlife. Nessie's daughter eventually seeks a way to enter a living world she's never known, while Nessie tries to end her suffering and find peace.

What do marketing scholars need to know about markets? The quote above places markets at the heart of marketing theory. Yet many commentators have lamented the scant attention paid to markets in marketing and argued for the need to better understand this central facet of the subject (Araujo et al., 2008; Vargo, 2007; Venkatesh et al., 2006). We share this view and outline issues and research opportunities against the backdrop of recent contributions proposing a practice approach to markets (Araujo et al., 2010; Kjellberg and Helgesson, 2007; Storbacka and Nenonen, 2011; Vargo and Lusch, 2011). A central tenet in this tradition is the idea that working markets are always in the making; that they are the continuous results of market practices. Paraphrasing Vargo and Lusch (2004): markets are not, they become. In this process of becoming, markets take on multiple forms as a result of practical efforts by many different actors to shape economic exchanges, establish rules for their performance, and represent such exchanges as markets. The observation that economic theories (including marketing) contribute to shape markets by influencing these practical efforts (Callon, 1998) introduces a complication in our study of markets and presents a reflexive challenge for marketers studying the shaping of markets.

The aim of this study is to illustrate and analyze the future visions of museums and what the future visitor of museums will be. This will be done through a discourse analysis supplemented with interviews with persons involved in the museum field. The questions at issue are how the future of museums is discussed, expressed, and described in the future visions of the for this study chosen museum actors. Furthermore this study will look into what role the visitor of museums is going to take in the future of museums. It will also study how museums should conduct themselves to the visitor of future museums. And finally, what do future museums seek to achieve in the future? Museums of today are reaching out towards their visitors and hence the museums have gone from being storage for cultural heritage to become active learning environments for the people. Museums seek to achieve a sustainable future in the social-, environmental-, and economical area. Diversity should also be developed within the activities of the museums, both when it comes to qualifications and to work for development in society as a whole. Knowledge of the Swedish society and its history are likely to play a great role in the future of museums seeing that museums can be looked upon as an institution of knowledge. In this respect the cooperation with universities and colleges are of great importance since it gives an increased credibility for the visitor both when it comes to knowledge and research, as well as democracy and diversity. In this time of change lies also the change in the role of the visitor. The future visitor of museums will no longer play the passive part of the listener and recipient of information. The future visitor will play a more active role in the process and product of the museums. This change is in part a result of the digital technology that today is a great part of people’s lives. Museums develop the individual visitor’s motivation and involvement in the community as a bridge between the past, the present and a future.

The world is becoming more complicated; our lives develop into multiple facets. This master thesis focuses on defining a future typology in vehicle design representing a hybrid lifestyle. New technologies bring convenience to people but sometimes the amount of information exceeds our needs. Jeep Black Label is designed to escape all that in the year 2040. An unplugged lounge experience for the city and a great analogue getaway into nature. A holistic research method was used to understand the context for this vehicle. The design process followed an inside-out approach. First a dynamic interior space was generated based on users’ needs. The nal step was to ideate and choose a meaningful exterior appearance following the goal to communicate brand identity, automation and hybrid driving modes.

Problem Area With the introduction of the Bugatti Veyron in 2005, a new breed of sportscars was born: the hypercar. It was celebrated as a technological masterpiece, its todays hybrid counterparts, the McLaren P1, Ferrari LaFerrari and Porsche 918 Spyder were named the ‘holy trinity’ of sportscars. However, only a few hundreds of these cars will ever be built, and most enthusiasts will only be able to experience their performance in the virtual world in a racing simulator. The few lucky owners though face a similar problem: These machines are so fast and their traction limit is so high that they can hardly be driven flat-out on open roads, which turns many of them into a track-only toys or garage queens. Design process The design process used is fairly traditional, starting with a research phase, an ideation phase which is being followed by a refinement phase and ultimately the execution of the design in form of a physical scale model and digital renderings. However it needs to be stated that the availability of VR reviews already has a very positive impact on the design workflow. Many design solutions, ergonomics and proportions were modeled directly in 3D and immediately tested in VR, similar to a continously updated 1:1 clay model in the industry. Final result The final result is a lightweight sportscar that makes most out of its limited power resources. Not only does it use state-of-the art technologies and materials to be as efficient as possible, it also boosts the driving experience with several innovative design solutions. The styling is modern and in line with Porsche’s carefully developed current design DNA, but also links to the past. Connaisseurs of the Porsche heritage will find several references to models from the past, yet all these elements are respectfully interpreted in a contemporary yet timeless way. Other, more high-volume manufacturers also produce versions of their models with ridiculously powerful engines - similar to the era of the muscle cars in the late 60ies. In some cases, it seems that this is more of an engineers game of numbers, a marketing strategy or a method to please the ego of the companies’ board members. The fun of sportscar driving however is where the driver and or the machine reach their physical limits - in speed, revs, reaction time, grip and g-forces. Finding and riding along on this edge is the challenge of driving a sportscar, and this project claims that this can be brought back to a level that is far below that of hypercars. The challenge of this project is therefore to develop a car that can deliver an exciting, memorable driving experience with less financial, energy and material resources. At the same time, in an age of Uber, Lyft and the advent of autonomous vehicles, this car should attract younger customers to keep the following generations interested in the driving aspect of cars, a key factor in the emotionality that ultimately leads to higher profits for the manufacturer and above all, an exciting leisure time experience for the customer. Design process The design process used is fairly traditional, starting with a research phase, an ideation phase which is being followed by a refinement phase and ultimately the execution of the design in form of a physical scale model and digital renderings. However it needs to be stated that the availability of VR reviews already has a very positive impact on the design workflow. Many design solutions, ergonomics and proportions were modeled directly in 3D and immediately tested in VR, similar to a continously updated 1:1 clay model in the industry. Final result The final result is a lightweight sportscar that makes most out of its limited power resources. Not only does it use state-of-the art technologies and materials to be as efficient as possible, it also boosts the driving experience with several innovative design solutions. The styling is modern and in line with Porsche’s carefully developed current design DNA, but also links to the past. Connaisseurs of the Porsche heritage will find several references to models from the past, yet all these elements are respectfully interpreted in a contemporary yet timeless way.

The key to understanding the Apostolic view on the resurrection of the dead held by the Early Church lies in identifying the influences to views expressed in New Testament literature that developed during the intertestamental period. Eschatological expectations that developed during this period were, firstly, those that held, as expressed in Daniel, that the dead spend their time asleep in Sheol awaiting the physical resurrection of their flesh. Examples of this can be found in 1 Enoch (22:1-4,8-14; 93:15-17; 102: 5), The Testament of the Twelve Patriarchs (Testament of Judah 25: 1,3-5; Benjamin 10: 6-9) and 2 Baruch (20:23-25; 50: 1-4). This idea was largely adopted by the Pharisees who believed that the souls of the dead sleep in the earth until the last day when the resurrection takes place (Whitkin 1994: The Pharisees). They believed that on being resurrected their souls would reanimate their decomposed bodies which would regain life and rise from the dead (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). Both the righteous and the wicked are judged. The righteous spend eternal life with God, whereas the souls of the unrighteous suffer eternally. Secondly, there were those that believed in the resurrection or assumption of the soul on death, e.g., 1 Enoch (1:1-9; 98:7-12); The Testament of Moses (10:1-2, 7-10b); Jubilees (23:26-27, 29-31); 4 Maccabees (16:12-13) and the Psalms of Solomon (Ps. 2:30-35). Indications are that they did not believe in the resurrection of the flesh. This view was held by the Essenes who held to a ‘realised eschatology’ whereby they became part of the eternal assembly and experienced fellowship with the heavenlies on initiation into the community (Charlesworth 1994: Vol. 1. p. 3,13 - 1QS. Col. 2. 24-25; Nickelsburg 1972: 148). They looked forward to their transition from the body of flesh, which they saw as a hindrance to experiencing the fullness of their blessed state already entered into (Nickelsburg 1972: 154-155). At the birth of the Christian Church, Jews from different backgrounds and sects would have been birthed into the Church. This is evidenced in the different views on the resurrection of the dead portrayed in the New Testament. Firstly, a view emerges in the early Gospel accounts where Christ is attributed with propagating a view that the dead rise immediately on death to become like the angels and experience fellowship with God (Mt. 22:29-32; Mk. 12: 24-27; Lk. 20:34-38) (Hick 1976: 181-183; Charles 1963: 396- 397). Christ speaks of Abraham, Isaac and Jacob as though they were already resurrected (Hick 1976: 181-183). This belief appears to be echoed by the author of Revelation who speaks of the souls of Believers entering directly into heaven upon being martyred (Rev. 6:9-11; 7:9-17) (Caird 1966: 101-102, 254). Saints that are martyred and translated into heaven receive white robes indicating the receipt of glorified bodies (Caird 1966: 101- 102, 254) (Rev. 7:9-17). This view does not see a general resurrection of dead bodies from tombs at the end of the age. There were those who extended this belief to include an idea of a ‘realized eschatology,’ similar to that held by the Essenes (Nickelsberg 1972: 167-169), where Believers, on being initiated into the faith, are immediately transferred into the heavenlies. The introduction of this belief to the Christian Church appears to have developed in the Jerusalem area where they adopted views expressed in the writings of Enoch (1 Enoch) and certain Essenic literature. Peter appears to echo Essenic concepts (Green 1968: 35- 36; Allbright 1957: 2f; Harrison 1964: 81) and speaks of Believers having been transferred out of darkness into marvelous light (1 Pet. 2:9-10). Peter’s view on the destruction of heaven and earth by fire (2 Peter 3:10-13), his view on the incarceration of wicked angels (2 Peter 2:4) and the continued punishment of the wicked awaiting judgement (2 Peter 2:9) have Essenic parallels (1 Enoch 1:1-4, 6-7; 93:14-17; 10:11-14; Qumran – Column iv in the Hymns). Paul, after spending time with Peter and Mark (Cullman 1953: 70-152; 1 Clement 5,42,44), appears to have embraced the realised eschatology propagated by Peter. Paul’s realised eschatology (Filson 1964: 336-340) is evidenced in his prison epistles where he speaks of Believers having already been raised up with Christ (Eph. 2:1-6; Col. 3:1) and being citizens of heaven (Eph. 2:19; Phil. 3:20). Indications are that the Believer is already spiritually resurrected in Christ. This state is similar to the state that the Essenes believed they entered into on being initiated into the Community (Bailey 1979: 82-85; Nickelsburg 1972: 148; Charlesworth 1994: Vol. 1. p. 3,13) (1QS. Col. 2. 24-25). Paul looks forward to his body being transformed to a body of glory (Phil. 3:20-21) and speaks of being transferred from the domain of darkness into the kingdom of ‘His beloved Son’ (Col. 1:13). Similarly to 1 Enoch he speaks of the Believers being revealed with Christ when He is revealed in glory (Col. 3:4). Paul also speaks of Christ’s return where the bodies of Believers who are alive on the earth will be transformed into glorious bodies similar to that held by Christ (Phil. 3:20-21). The two views mentioned above do, however, see a resurrection, or relocation of souls at the end of the age. Revelation speaks of the second resurrection (20:11-15), which appears to be a resurrection of the wicked (Massyngberde Ford 1975: 359). It appears that on being judged the souls of the lost are either annihilated in the second death (Caird 1966: 260) or suffer eternally (Craigen 1998: 191-201). Confusion arose during the intertestamental period regarding the severity and the finality of the punishment to be suffered by the wicked. Certain writings during this period allude to the wicked being totally annihilated on being judged (Nickelsburg 1972: 134) (Psalms of Solomon 3: 9-12; 13:11-12;1 Enoch 10:11-14; 53: 1-2; 98: 6-11; 99:11; 108:1-3, 11-15;) whereas other writings allude to the eternal suffering of the wicked (4 Maccabees 13:13-18; 1 Enoch 21:7-10; 103:6-8). As 1 Enoch was compiled over a few centuries, views contained therein are not always constant (Black 1985: 8). Thirdly, there are New Testament authors who held to a Pharisaic view on the resurrection of the dead. They, like the Pharisees, believed that the dead spend their time asleep in Sheol awaiting the resurrection of their fleshly bodies, i.e., the reanimation of their decomposed bodies (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). This is reflected in the early teachings of Paul (1 Thes. 4:13-18; 2 Thes. 2:1; 1 Cor. 15:1-58) (Charles 1963: 437-454), the Fourth Gospel (Jn. 5:28; 6: 38-40, 44,54) and a view held by the redactor of Matthew (27:51- 53). This view holds that all souls, righteous and wicked, are raised at the end of the age to face judgement (Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). The Pharisees held that the righteous undergo a resurrection of their decomposed bodies whereas only the souls of the wicked are raised on the last day (Whiston 1960: 478; Josephus Wars. Book ii 8:14). The righteous enter into eternal bliss whereas the wicked are condemned to eternal punishment (Whiston 1960: 478; Josephus Wars. Book ii 8:14). It becomes apparent that the term ‘resurrection,’ the Greek anastasis (Green 1976: 912, 924), meaning, ‘a raising up,’ or ‘rising,’ (Thayer 1962: 41-42) came to signify various elements of what was eventually referred to as the ‘resurrection.’ This term is used by the Synoptic Gospels (Mt. 22:29-32; Mk. 12:24-27; Lk. 20:34-38) to refer to those who enter into eternal life on dying (Hick 1976: 181-183; Charles 1963: 395-400). The author of Revelation uses this term in reference to the resurrection of the souls of the righteous who enter heaven on dying (20:4-6) (Caird 1966: 254). This term is also used by those holding to the Pharisaic view in referring to the raising up of decomposed bodies of the dead at the end of the age (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14) (1 Thes. 4:16). Paul uses this term in correspondence subsequent to his second epistle to the Corinthians, but not in specific relation to the resurrection of the flesh (2 Tim. 2:18; Phil. 3:12) (Charles 1963: 455-463). Paul’s early views on the resurrection were challenged by the Corinthian Believers, who, after being exposed to the teaching of Peter and Apollos (1 Cor. 1:12) (Barrett 1968: 3; Tenney 1961: 294) appeared to have adopted a belief in an immediate assumption on death (Schutz 1969: 439-457), claiming that ‘there is no resurrection of the dead’ (1 Cor. 15:12). On receiving feedback from Titus on the Corinthian’s reception of his epistle to them (2 Cor. 7:6-7,13-16; 10:10), Paul changed his view from spending time ‘asleep’ waiting for the resurrection, to receiving a dwelling made without hands and immediately going into the presence of God (2 Cor. 5:1-8) (Charles 1963: 455-461). In subsequent correspondence Paul never again speaks of the dead spending their time asleep awaiting the resurrection, nor does he specifically mention the resurrection of the flesh, i.e., the reanimation of the decomposed bodies of the saints. The Jerusalem Church and those with close ties to it appear to have held to a belief that on death Believers are immediately resurrection into the presence of God. This appears to have had its roots in preaching attributed to Christ recorded in the earlier Gospels (Mt. 22:29-32; Mk. 12:24-27; Lk. 20:34-38) (Hick 1976: 181-183; Charles 1963: 395-400). Christ taught that Abraham, Isaac and Jacob were an example of the resurrected, which neither marry nor are given in marriage, and are as the angels who are in heaven. Indications are that the bodily compositions of the resurrected will be similar to that of the angels in heaven. Peter, who had close ties with the Jerusalem Church (Acts 15:1-12), appears to have held a similar view on the resurrection. He lays emphasis on the salvation of the soul (1 Pet. 1:9). The Early Church at Alexandria (Clement of Alexandria), which was believed to have been originated by Mark (Lafort 1999: The Church of Alexandria), Peter’s disciple (Brown 1996: Introduction to the Gospel of Mark), interpreted the epistles of Peter to speak of the resurrection of the soul (Roberts 1997: Ante-Nicene Fathers Vol. 2. From the Latin Translation of Cassiodorus). The Epistles of Peter have definite parallels to Essenic literature and the writings of Enoch (1 Enoch) (Green 1968: 35-36; Allbright 1957: 2f.; Harrison 1964: 81), which display belief in a ‘realised eschatology’ and immediate assumption on death (Charlesworth 1994: Vol. 1. p. 3,13 - 1QS. Col. 2. 24-25; Nickelsburg 1972: 148). The Epistle of Jude, which appears to have originated in Palestine (Green 1968: 48), has parallels with the epistles of Peter (Green 1968: 22-23), indicating a common belief system. The Epistle of James, which also originated in Judea (Tasker 1980: 28-30; Acts 15:13-29; 21:18), does not contradict an immediate resurrection on death. The writer of Revelation appears to hold to this view by speaking of the souls being translated into heaven on being martyred (Rev. 6:9-11;7:9- 17) (Caird 1966: 86,254). On being raised into heaven these souls are given white garments (Rev. 6: 11; 7:13), signifying their receipt of glorified bodies (Caird 1966: 86,254). This view on the resurrection of the dead appears to have been the official view held by the Judean Church, the early leaders of the Church. / Prof. J. Du Rand

Thesis advisor: Richard Kearney / The argument of this dissertation is that futurity is a central theme of phenomenology, because it is central to a proper understanding of two pillars of the phenomenological method, namely, constituting consciousness and intentionality. The centrality of futurity to phenomenology first manifests itself in all three levels of Husserl's constituting consciousness via the three-fold distinction within futurity between protention, expectation, and anticipation. This analysis of futurity within constituting consciousness reveals that the object of futurity must bear a necessary relation to our horizons of constitution, but an analysis of anticipation itself suggests that futurity cannot be solely contained within those horizons. In turning to that which opens the subject to what is beyond its own horizons of constitution, we see that futurity enables Levinas to insert a level of passive-ication into intentionality, and thereby into ethics and constituting consciousness as well. The consequences of this for phenomenology manifest themselves most clearly in Derrida's parallel analyses of futurity (via the notions of differance and the messianic) and the promise. Through this latter we see the fundamental necessity of both constituting consciousness and intentionality for the phenomenological subject. The dissertation concludes with a brief examination of how these conclusions might apply to the philosophy of religion via an analysis of the question of the possibility or impossibility of the divine. / Thesis (PhD) — Boston College, 2009. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.