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While many Simone de Beauvoir scholars have discussed the importance of the category of the erotic in Beauvoir's philosophical works, none explored the importance of Beauvoir's early autobiographical works to our understanding of the development of Beauvoir's ethical philosophy nor have they suggested how Beauvoir's ethical engagement with the erotic might be pertinent to black feminist philosophy. As such, this dissertation is a two-fold project. First, it presents an account of the lived experience of Beauvoir as illustrated through her early autobiographical works. This account focuses primarily on Beauvoir's romantic relationships and traces the development of her conversions leading to her most important philosophical contribution, that of existential ethics, through her accounts of these romantic relationships. Using Beauvoir's Diary of a Philosophy Student, Memoirs of a Dutiful Daughter, Wartime Diary, The Prime of Life, and Letters to Sartre, I maintain that it is only through our close engagement with these early autobiographical writings about her philosophical understanding of her romantic relationships that we are able to understand how Beauvoir comes into the ethical views that will inform the rest of her writing career. Beauvoir's focus on embodiment, facticity, conversion, and lived experience illustrate the extent to which these matters are inextricable from her existential ethics. Beauvoir claims in her philosophical ethical writings that the erotic moment serves a privileged moment when we encounter the other. Both Beauvoir's autobiographical writings and her ethical writings provide us with what is termed a "disposition toward the erotic," which is an attitude that stems from reflection upon and lived experience with the other in love or an erotic encounter, where we choose to encounter non-beloved others in a manner similar to that which we encounter the beloved other. In this way, a disposition toward the erotic is the foundation of Beauvoir's ethical assertions, with regard to what obligations we have toward the freedoms of others and how and why it is our ethical duty to fight against oppressive circumstances. The second part of this project draws a bridge between Beauvoir's ethical writings concerning the topic of the erotic and black feminism. As such, I begin my discussion of black feminism by talking about Black women's lived experience as recounted through black feminism itself. After this, I focus on Audre Lorde's "Uses of the Erotic: The Erotic as Power," bell hooks' series of books on love and Patricia Hill-Collins' Black Sexual Politics, since these serve as sources of direct black feminist engagement with the question of the erotic. I maintain that, in very important ways, black women's lived experience with the erotic has also informed the aims of the project of black feminism. As such, I illustrate how black women's lived experience has been colored by oppressive views of black women's embodiment and sexuality. I argue, as opposed to oppressive understandings of black women and their relationships toward their bodies, that this disposition toward the erotic is a stance that black feminism fundamentally shares with Beauvoir's existential ethics. / Philosophy

This thesis looks at the spiritual autobiographies of thirty contemporary young adult Catholic men and women in their early twenties through their early forties. It argues that their life writings, when taken together as a whole and read through the dual lens of Story and Sacrament, evidence an emergent process of conversion, of "becoming Catholic" in the modern American milieu. / Religion

The author reflects upon and examines his own educational memories, his personal and professional and historical relationship to public education, and his life as a learner. This reflection and examination - complete with connections to many strands of inquiry in broadly accepted educational, sociological, and psychological theory - culminates in both an enhanced self-awareness and in this document, this ethnographic and autobiographic statement of past experiences, present educational frustrations and celebrations, and future educational goals, hopes, and dreams. Likewise, the author argues that this autobiographic statement, this studied articulation, is both an artifact of and a necessary co-requisite to his educational identity. He further asserts the absolute necessity of just such autobiographical writing for his own sanity in the face of multiple institutional mores unrelated to authentic, student-centered learning in public education, for genuine self-awareness and ethical practice for all educational professionals, and for enhanced learning opportunities for all learners at various levels of maturity everywhere. / Ph. D.