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This thesis is an unbiased attempt to look a Senator Albert Jeremiah Beveridge, a man who made history in his own time in his own way. Moreover, this thesis attempt to objectively present Senator Beveridge in the context of the era in which he lived as a generating force in America's colonial adventure at the turn of the century. Senator Albert J. Beveridge, a Hamiltonian nationalist by inheritance, believed in a strong central government. Furthermore, he believed that the end of government should be the gaining of power and material forces, redeeming the redeemable nations of the world and subjugating the inferior races under American law and American institutions, religious, political, social and economic. Reviving the spirit of manifest destiny at the close of the last century, after it had waned during the Civil War era, Albert Beveridge and other expansionists plunged deeply into the fight to build an American colonial empire.

This article claims that Ralph Ellison's use and then revision of French existential themes is essential to understanding his overriding message of Invisible Man: Ellison's hope for a more polyglot American democracy that transcends the white democracy of mid twentieth century America. Specifically, I argue that Ellison, after demonstrating his ability to understand and engage in the traditional ideology of European existentialism, deviates from its individualistic conclusions demanding that the larger community, not just the solitary individual, must become ethically responsible if the classic existential tenet of authenticity is to be achieved. In order to establish this claim, I identify key passages in Invisible Man that indicate Ellison's desire to engage the existential movement. Writings from Camus and Sartre provide the foundation for comparison between Ellison's work and the French based philosophy. This background provides the groundwork to explore Ellison's deviations from the existential forms of his day. These departures have significant implications for Ellison's view of a socially productive individual, and therefore of his message in Invisible Man. In order to document the prevalence of existentialism in Ellison's literary consciousness, I then discuss its rise and decline in postwar New York. I also outline what is known about Ellison's relationship to the movement. Lastly, I conclude with a discussion of the philosophical tradition of existential philosophy and the difference between the philosophy of existence, seen in the Western canon through philosophers like Kierkegaard, and existentialism, one of its popular manifestations that peaked in the 1940s. Separating the two existential movements allows me to explore the tangential way most Ellison critics have associated him with existentialism and advocate for a more inclusive critical discussion of Ellison's relationship to existentialism.

This study is an examination of the contributions made by George A. Smith (1817-1875) to the Mormon society in the Utah Territory. It is an historical exposition and appraisal of his work as a Church leader, colonizer, historian, military leader, and politician.George A. Smith was one of the most distinguished Mormon leaders during Brigham Young's administration as Church President. He played a vital role in aiding the exiled saints living in Iowa to complete the long exodus to Utah. The first colonizing mission to venture south of Utah Valley was led by George A. Smith. He acted as an administrative overseer to the central and southern Utah communities during most of his career in the territory. He assisted in the establishment of new communities in the region and concerned himself with their spiritual well-being as a Church leader, their political and economic growth as a legislator and economist, and their protection as a military leader. The study concludes that probably no man, save Brigham Young himself, made greater contributions as a Mormon colonizer and community builder. It is also maintained in the dissertation, that George A. Smith's achievements as a Mormon historian apparently exceeded that of any other nineteenth century Church member.

The purpose of this study is to analyze the influence exerted upon the people of the "Iron Mission" by George A. Smith through the spoken word, and to determine if the influence thus exerted played a major part in the success or failure of the mission.

Modern Americans are exposed to scientific and technical information on a daily basis that urges them to react as well as learn about new ideas. The popular science writing that circulates this information must be portrayed in a way that makes it easy for lay people to understand complicated ideas while at the same time remaining complex enough to convince readers that the information is reliable, accurate, and worth learning. In making decisions about how to accomplish this balancing act, science writers make decisions that influence the audience's opinion about new scientific ideas, how easily the audience will accept or reject these ideas, and how the audience will react to the new information. In order to be as influential as possible on their audience, science writers must take full advantage of rhetorical kairos, or opportune timing. For this, they must keep in mind not only the chronological time and physical space, but issues including political maneuverings, society's morals, popular culture, and a myriad of other considerations. Any text must be influenced by the kairos that exists both before the text is created and during the presentation. In addition, each text helps create a new kairos for texts that come after. This is especially true in the field of popular science writing. Al Gore's An Inconvenient Truth is a useful text for analysis of this process, as he portrays scientific information to a lay audience in order to promote acceptance of a controversial idea and to encourage action based on that acceptance. Because he is working on a delicate topic for the time, Gore had to rely heavily on the kairos of the moments before and during his presentations, and he created a fertile kairos for continuation of the environmental discussion.

States regularly use fear of terrorist threats to gain support for domestic political agendas and promote geostrategic interests. Consecutive U.S. presidents have cited the theory of the just war to defend these policies and particular violations of national sovereignty. Those doubtful of whether existing threats justify violations of privacy and territorial integrity also use fear -- of corruption, mission creep, and unintended consequences -- claiming that such interventions are a cure worse than the disease, yet one about which domestic audiences are easily misled. To combat abuse of moral arguments for the use of force, some in peace and conflict studies advocate military force be restricted to self-defense, per strict interpretation of the United Nations Charter (as in international legal positivism), or restricted completely (as in pacifism). Because the goal of reducing violent conflict is nearly universally acceptable, these varieties of noninterventionism are rarely scrutinized. In social psychological peace research (SPPR) on public opinion, however, positivism and prescriptive pacifism mask the diversity of opinion on whether and when intervention is necessary to curb aggression, prevent atrocity, and/or restore stability in failed states. This project critically examines SPPR's positivistic premises and the political implications of moral skepticism generally. In an intellectual history of the discipline, I contrast scientific emphasis on certainty in the formulation of threat and risk-avoidance with the humanities' appreciation of the ethical implications of uncertainty, also at the heart of just war theory. Taking Albert Bandura's social cognitive theory (SCT) of moral dis/engagement as a case study, I argue that SPPR skepticism of individual citizens' moral judgment implicitly endorses elite or consensus-driven models of social and political change. The determinism, consequentialism, and institutional gradualism of SPPR approaches, I argue, contradict stated progressive aims and the egalitarian individualism behind liberal conceptions of the rule of law and international human rights regime. Using just war's ethical framework and a non-consequentialist Kantian theory of moral judgment, I construct a reasoning model and coding manual for use in public opinion research on international conflict. These instruments operationalize moral dis/engagement in a manner consistent with political liberalism and humanitarian law, including the Responsibility to Protect.

Tidigare forskning visar att Albert Banduras begrepp självförmåga har ett samband med elevers skrivprestationer, och att en hög skrivsjälvförmåga verkar minska deras oro inför skrivande. Bandura (1997) identifierade fyra källor till självförmåga: personlig erfarenhet, fysiskt och psykologiskt mående, observation av andra samt verbal och social övertalning. Syftet med den här uppsatsen är att undersöka låg- och mellanstadieelevers erfarenheter av dessa fyra källor. Uppsatsens frågeställningar är: Hur beskriver elever i årskurs två och fem sina erfarenheter av de fyra källorna till självförmåga? Vilka likheter och skillnader går det att hitta mellan årskurserna?

This dissertation traces the life and afterlife of the short-lived, dismembered (and for several decades, disremembered) collection housed at the East India Company headquarters at Leadenhall Street in London—the India Museum. While much has been written on the amassing of objects and the building of colonial collections, little attention has been paid to the obverse act—dissolution. This study delves into the furor surrounding the India Museum’s fragmentation, examines its recharacterization during politically expedient moments, traces its legacies at the Victoria and Albert Museum and the British Museum, and explores parallels between colonial and contemporary (mis)interpretations of the collection. Centering this dissertation on the afterlife rather than simply the inception of the India Museum reveals that the collection retained its identity as a unified body in the British imagination decades after its dispersal. Questioning at what point a museum ceases to exist and how dissolved collections continue to circulate, this dissertation seeks to challenge conventional understandings of museum histories and proposes a longue durée approach for interpreting and engaging with these narratives. The opening chapter, Expanding the Narrative, offers a new perspective on the institution by foregrounding visual representations and incorporating historically overlooked accounts. This inclusive, image-centric approach aims to contribute a previously unconsidered angle to scholarship on the Museum. The second chapter, “All the Queen’s Horses and All the Queen’s Men”: The Dispersal of the India Museum, examines the critical yet under-theorized moment of the Museum’s dissolution. It applies an analytical lens to the collection’s fragmentation, explores the varying motivations behind the distribution of objects, and contextualizes the dissolution within the broader milieu of nineteenth-century collections in Britain. The third chapter, From “Hugger-Mugger” to “Tangible Monument”: Collective Memory and the India Museum, suggests that the India Museum retained its identity as a distinct entity decades after its absorption into South Kensington. This study demonstrates how the notoriously heterogeneous East India Company collection was reimagined in the early twentieth century as far more comprehensive and stable than it had ever been in its lifetime, and was ultimately reframed as being of critical import to the imperial project. The final chapter, Lingering Legacies: The India Museum Collection Today, examines the present-day manifestations of the dispersed collection, primarily at the Victoria and Albert Museum and the British Museum. It evaluates how effectively these institutions engage with the colonial context of their acquisitions and explores the collection’s framing in physical and digital spaces, including through consideration of discrepancies between gallery narratives and digital representations. The epilogue, The Specter of Empire, reflects on the evolving diplomatic, legal, and ethical positions surrounding the repatriation of Indian antiquities. The charged nature of returning objects from the India Museum collection is discussed in light of the continual reformulations of the colonial past in the former metropole and colony. Against the backdrop of imperial amnesia, rising nationalist sentiment, and the reevaluation of the colonial past in Britain and India, this dissertation highlights the necessity for academically grounded examinations of colonial-era collecting practices. This study suggests that only through a comprehensive understanding of institutional histories and complex object biographies can the circulation, interpretation, and potential restitution of these contested artifacts be effectively navigated in the present day.