<p>Gilles Deleuze's definition of the other as the expression of a possible world has introduced a novel ontological organization into philosophy. It makes possible the conception of a singular being which may be expressed by a potentially infinite number of possible worlds. This, in turn, has lead Deleuze to propound the idea of "a life," immanent and impersonal but singularly determinate, as different from the universe of subjects, objects, and the transcendence that appears as their concomitant. This study resituates Wallace Stevens in the ontological universe of "a life" as opposed to the common practice of associating him with the questions of subject, object, and transcendence. It observes that Stevens's poetry primarily invests the field of the other, which functions as the structure of the perceptible. The result is a poetry predominated by a yearning for the immanence of "a life," an outside, that escapes the limits of the subject and is "disappointed" with the function of transcendence, rather than being explained by them. The study argues that Stevens's poetry can be read as a dramatization, itself regulated by an affective charge, of the passion for an outside, which goes beyond the framework of subjectivity and "feels" the inhuman stirring beneath the human.</p> / Dissertation

This study examines the valence and motivational direction components of affect using facial expressions of determination, anger and joy. Determination is a positive, approach-related emotion; anger is a negative, approach-related emotion; and joy is a positive, low-approach emotion. Thus, determination and anger share a motivational direction, but determination and joy share a valence. Participants created facial expressions intended to express joy, anger, fear, sadness, disgust and determination. Naive judges attempted to identify these expressions. Correct identifications of intended determination expressions were positively correlated with misidentifications of the expressions as anger, suggesting that determination is perceived as more similar to anger than to joy. This emphasizes the importance of the motivational component of emotion, as distinct from the valence of emotion.

Disruption is something that we must negotiate as part of our everyday lives. The context of disruption can vary in nature from being positive to being negative in nature. However, the emotional effects of the disruption have not been investigated in the social psychological literature. This study utilizes structuralized ritualization affect theory of social exchange, attribution theory, and the theory of relational cohesion in order to investigate the effects of disruption on the overall positive emotion of the actors involved and their feelings of cohesiveness with regard to their group.

<p>Abstract</p><p>As a young offender in Sweden today you can be sentenced to juvenile care within the social services. Within the juvenile care it may be an option for these young offenders to undergo an affect program. That is a collective name for several types of structured programs that can include everything from conversations to visits. The purpose of this study was to create an understanding of which arguments there are for why these affect programs for young offenders is being used in three municipalities in southern Sweden. We authors found this interesting because of the lack of evidence for these affect programs. We do not know how effective these programs are for the young people that are undergoing them. We have interviewed employees at three different affect programs and the research questions that we have answered are: What arguments, for using these affect programs, do the concerned operators have? What do the concerned operators think about the lack of evidence for the affect programs? To achieve the aim of this study, we have implemented a qualitative study of semi-structured interviews. The analysis of our collected empirical work was based on the term isomorphism. The results of the study show that the reasons why the employees at the three studied affect</p><p>programs chose to start these affect programs was because they had the requirement to be able to offer a legible, predictable and proportionate penalty. In the absence of evidence about how programs should be built the employees were inspired by other municipalities. The employees do not put much emphasis on different theories but</p><p>instead they rely on their own experiences and on what they think is effective. The employees at the three programs think that it would be good if it existed evidence about the affect programs, but it is not crucial. Local resources set limits for how good the affect programs can become and the staff involvement also has a great significance.</p>

Thesis (Psy. D.)--Wheaton College, 2007. / Abstract. Includes bibliographical references (leaves 54-61).

Thesis (Ph. D.)--University of Missouri-Columbia, 2000. / Typescript. Vita. Includes bibliographical references (leaves 159-162). Also available on the Internet.

Thesis (Ph. D.)--University of Washington, 2004. / Vita. Includes bibliographical references (leaves 106-114).

Thesis (Ph. D.)--University of Missouri-Columbia, 2000. / Typescript. Vita. Includes bibliographical references (leaves 159-162). Also available on the Internet.

Thesis (Ph. D.) in Psychology--University of Maine, 2001. / Includes vita. Includes bibliographical references (leaves 113-123).

This essay uses Sara Ahmed's theory of affect to analyze Jamaica Kincaid´s A Small Place. I argue that Jamaica Kincaid uses anger to create a position for Western reader and to evoke emotions such as shame. Theorist Sara Ahmed argues that emotions have political dimension. Thus, I will use Sara Ahmed´s theory to examine what function anger and shame have in A Small Place. In her essay, Kincaid provokes her readers by attacking them for past injustice through anger. Because of this many critics have claimed that A Small Place has an angry tone. However, Kincaid´s aim seems to be to reverse the gaze by exposing the Europeans and Americans of exploitation, slavery, imperialism and colonization and this way reverse the traditional travel gaze, which allows us to see Antigua through the perspective of the third world.