This thesis examines Carl Jung's autobiography, Memories, Dreams, Reflections. Within this text the reader is provided with rich and profound insights into the life of Carl Gustav Jung. This document sheds enormous light on the personality of one of this century's most important figures in the world of psychology and religion. For a generation after Jung's death, scholars have depended almost exclusively on Memories, Dreams, Reflections for their biographical facts about Jung. This text is invaluable for data about his early childhood, and vital for the description of the catastrophic break with Freud. While the autobiography is a summary of the whole of Jung's life, this work examines that life with an eye to the early years in the vicarage. The writer has a special interest in exploring Jung's relationship to his father, the Reverend Paul Jung, a kinship not only vital and revealing but to this point in time, a relationship which has been largely ignored. To date there has been little data available on the Reverend Paul Jung, and even less research on his influence upon his son, Carl. Within this dissertation the reader will discover new information, fresh insights into Jung's father and his lasting influence upon his quite remarkable son. (Abstract shortened by UMI.)

The immediate origins of this thesis may be traced to the release by the United States Government in 1995 and 1996 of the Venona files, some 2,900 Soviet intelligence messages intercepted and decoded during the Cold War period by the National Security Agency and its U.S. Army predecessor, the Federal Bureau of Investigation, the Central Intelligence Agency and the British and allied services. These deciphered messages confirm that at least 350 Soviet espionage agents in the United States, including many in the U.S. government, had covert ties to Soviet intelligence agencies by the 1940s, much as Senator Joseph McCarthy had charged. This, of course, reawakened my interest in McCarthy and McCarthyism. In the chapters that follow, I first examine some of the historiography on McCarthyism and point out recent revelations about individual espionage cases, which show that many of McCarthy's charges need to be revisited due to new and ever-changing evidence. (Abstract shortened by UMI.)

The traditional image of Charles Ives is one of a composer who eschewed the European tradition completely. An exploration of his use of German models provides the means for re-examining his relation to the European tradition. This thesis treats the composer's songs modeled on settings with the same texts by Brahms and Mendelssohn. The analysis bears on Ives's musical style and on his approach to song composition. In addition it speaks to larger aesthetic questions related to his output. The elements considered in this analysis include form, text painting, and harmonic language. The study of these songs affords an opportunity to evaluate literary theories of influence that have been applied to the study of music, including Harold Bloom's "Anxiety of Influence", as they relate to modeled works. In order to understand these works better, the genesis of these works is explored through his early music training and his relationship to his teacher at Yale, Horatio Parker, by a consideration of the sources. His reworking of the past and his transcendental characteristics are situated within the larger progressive movement. A reconsideration of the composer's biography contributes to a fuller picture of Ives and his compositional output.

This thesis develops a consistent view of Simone Weil's philosophical anthropology through a study of her life and thought, and how one informs the other. I demonstrate that there is a change in Simone Weil's conception of human nature from her early thought to her later thought. However, my thesis shows that this change is a development rather than a divergence in her thinking. The thesis demonstrates that Simone Weil's philosophical anthropology remains consistently dualistic throughout her writings. This dualism changes from a mind-body dualism to a dualism that places mind within a carnal part of the soul, and establishes an eternal part of the soul as the essence of human nature. My exposition demonstrates the conception of human nature developed in her early work. Then I show how this conception forms the basis of a critique of Marxism. I present her position that a liberated society for the workers must be organized around the dualistic conception of human nature. Work with a method is conceived as an intellectual, physical, and ultimately, spiritual practice that restores labour to a principal place in a free society. I demonstrate that a free society based on Simone Weil's philosophical anthropology came to mean to her a redirecting of Western culture so as to include the other dimensions of human nature: the continuity of time transmitted through tradition of identical thought; an understanding of our place in the order of the universe; and a true conception of our relation to God. The fully developed vision of the human being in Simone Weil's later work includes a conception of the State as a metaxu (intermediary). The function of the State as metaxu is elaborated in an inquiry into the uprooted human and political conditions of her time. This thesis maintains that Simone Weil holds, throughout her work, to the ideal of a society that enhances human nature by making manual labour its spiritual core.

This thesis offers a modernized and annotated edition of Perez de Montalban's "El palacio encantado." This short novel was originally published in the author's miscellaneous work Para todos (1632), which includes several other pieces such as comedias, autos sacramentales, discursos, and two other novelas. This volume has not been edited since the 18th century, despite the enormous popularity that it enjoyed during the 17th century. The first part of my thesis is an introduction. In it, I offer, first, a short biography of Montalban and a succint account of his works. Next, I critically analyze the text of "El palacio encantado": its literary values, issues of verisimilitude, main characters, etc., and compare it to other contemporary short novels. The third section of my introduction explains the editorial criteria used in the present edition. Theoretical aspects regarding modernization and annotation, are discussed and illustrated with examples drawn from "El palacio encantado." Finally, I list all known editions of the Para todos, and comment on the ones I have used for my own edition. The second part of the thesis contains the edited text itself, with numerous philological footnotes. The thesis ends with a full bibliography of works cited.

This thesis examines the transformation of gender identity in the early eighteenth century; it demonstrates the ways in which the entry of women into print culture destabilized traditional gender norms; and it demonstrates the effect of such changes upon the life and poetry of Alexander Pope. The first chapter, which is mainly historical, contextualizes women's participation in print culture. It describes how their presence in print signified gender as an artificial or socially constructed category (as opposed to traditional notions of it as absolute and essential). The second chapter surveys various poetry and correspondence of Alexander Pope in order to demonstrate the difficulties and anxieties experienced by Pope as he attempts to deal with fluctuating gender codes of the day. He requires a stable notion of the private feminine Other in order to establish his masculine and public self, yet it is shown that Pope is inexorably linked with the feminine Other from which he endeavours to distance himself; thereby, he unwittingly contributes to the slippage of these terms. The third chapter ties together all the issues discussed in the previous two chapters through a close reading of The Dunciad. Pope's anxiety about gender identity is revealed: he represents his culture, especially literary culture, as having fallen into "feminization" because it has ostensibly rejected masculine values in preference to feminine ones. The reign of Queen Dulness engenders the conditions whereby the body has enslaved the mind, madness has overpowered reason and empty rhetoric has replaced meaningful language. Although Pope attempts to distance himself from all that he represents as corrupt and effeminate in The Dunciad, he is, nevertheless, implicated in the perversion of the very patriarchal systems which he is attempting to uphold. (Abstract shortened by UMI.)

The focus of this dissertation concerns the proper law of the Society of Jesus, specifically its Constitutions, Part VIII, which deals with the general congregation as an instrument of governance, and how it functions as the Order's supreme legislative authority. As a means for analyzing the basic question or problem, an historical methodology has been used throughout the study. Thus, the dissertation looks at specific examples of how various general congregations throughout the Society's history have functioned as the supreme authority and as an instrument of governance, and at how well these assemblies accomplished their intended purpose. By analyzing selected congregations, the dissertation offers an historical survey of the general congregation's accomplishments and shortcomings over time. As a result, this study presents a critical evaluation of the general congregation as an instrument of governance. The first chapter is entitled "St. Ignatius and the Early Years of the Society" and it focuses on a few key events that help shed light on the spiritual background and psychology of the man who founded the Society of Jesus and wrote its Constitutions. These events give an insight into Ignatius' fundamental belief-system and help establish his general philosophy of governance. The second chapter is entitled "The General Congregation According to the Constitutions"; it closely examines Part VIII of the Constitutions and, in particular, its six chapters which deal specifically with the general congregation. Thus, Chapter Two constitutes a thorough examination of the Society's proper law, updated to the most recent congregation, as it relates to the general congregation as an instrument of governance. The third chapter is entitled "The General Congregation and the Superior General"; it looks at certain aspects of the executive office in light of the superior general's significant role vis-a-vis the general congregation. Although the general congregation is the supreme legislative body, the Roman pontiff remains the "Supreme Legislator" of this pontifical Institute. Therefore, the fourth chapter, entitled "The General Congregation and the Papacy," examines the Society's special relationship with the Roman pontiff and the enormous influence of the papacy, especially with regard to papal interventions both preceding and during the general congregations. Finally, the fifth chapter is entitled "By Way of Conclusion ...," and it concludes this study with certain observations on the general congregation's strengths and weaknesses as an instrument of governance. (Abstract shortened by UMI.)

La these intitulee L'Autre-biographie: Jours de famine et de detresse de Neel Doff presente une analyse de la problematique du processus identitaire dans le contexte de la production semique de l'Autre dominant. Il s'agit dans cette etude de relever et de comprende l'importance de l'acte interpretatif des detenteurs de pouvoir en ce qui concerne l'expression identitaire de l'individu marginalise. On entreprend cet objectif par une analyse de la trilogie doffienne intitulee Jours de famine et de detresse. Cet ouvrage, publie en 1974 par les Editions Jean-Jacques Pauvert (Paris), presente trois textes portant sur la vie de Neel Doff: Jours de famine et de detresse (Paris, Eugene Fasquelle, 1911), Keetje (Paris, Ollendorff, 1919), et Keetje trottin (Paris, Cres, 1921). Dans ces textes, Neel Doff fait part des relations corporelles et langagieres qu'elle entretient avec l'Autre dans le but de passer d'un statut socio-economique a un autre, soit du sous-proletariat a la bourgeoisie. La confrontation et la convergence du marginal et du dominant dans cette trilogie permet d'etudier le role que joue l'Autre dans l'expression du "moi".

Roger L'Estrange (1616-1704) is usually characterized either as censor or propagandist, as Surveyor of the Press or as factional polemicist, as discourager or participant in the Restoration booktrades. In fact L'Estrange's career manifests a tension between the desire to control the proliferation of printed texts in public life and the urge to partake in the expanding print culture of the Restoration. L'Estrange's engagement with the booktrades ranged from his early work as anti-parliamentary propagandist (1659-1660) through his career as state-sanctioned Surveyor (1663-1679) to his passionate defences of Stuart absolutism during the Popish Plot and his late work as translator after the Revolution of 1688-89. The seventeenth century witnessed the rising influence of print media in many aspects of political and social life. This dissertation traces L'Estrange's contribution to contemporary political discourse, as well as his engagements with a variety of Restoration booksellers and writers, and his place within a larger rhetorical tradition. In each of these areas, L'Estrange's contributions were shaped by the tensions between his private interests and larger issues of allegiance and duty. Changing subject-sovereign relations, expanding professional opportunities for writers, and increasing public access to printed texts all encouraged and guided L'Estrange's career. As L'Estrange's career was influenced by the cultural forces that surrounded him, so it played an important role in the formation of the complex code of literary-social relations which characterized the turn of the eighteenth century.

Charles de Mouy, nai t en 1834 a Paris, et est un homme qui a de l'ambition tout en etant brillant; il va en quelque sorte se creer lui-meme dans la societe francaise. Apres avoir envisage une carriere litteraire et travaille dans la presse, il entre au Ministere des Affaires etrangeres sans intention particuliere d'y faire carriere. Le sort en decidera autrement, lorsqu'en 1875, il est envoye a Constantinople. De Mouy, fascine par la Grece antique, a laquelle il oppose un Empire ottoman barbare, arrive a Constantinople un an avant la conference du meme nom, qui va decider du depart des ambassadeurs, et ne laisser sur place que des charges d'affaires. Il sera d'ailleurs charge d'en rediger les protocoles. C'est donc ainsi que de Mouy va faire connaissance avec l'Orient, en pleine guerre russo-ottomane, et qu'il sera responsable de l'ambassade de France. Ces responsabilites developpent en lui une bonne connaissance de la Question d'Orient, principal probleme politique et diplomatique dans les relations intemationales de la seconde moitie du XIXe siecle, et une envie de faire carriere dans le domaine diplomatique. De plus, s'etant fait de bonnes relations et une solide reputation dans le milieu des diplomates en poste, il sera naturellement designe pour rediger les protocoles du Congres de Berlin en 1878, et de la Conference de Berlin en 1880. C'est alors qu'il obtiendra le poste tant attendu de ministre plenipotentiaire, toujours en Orient, puisqu'il s'agit d'Athenes. Mais, de Mouy ne s'est pas seulement occupe de diplomatie en Orient. II a ecrit des recits de voyage et des souvenirs qui, bien entendu, se passent en Orient. Ses appreciations litteraires semblent, au premier abord, etre assez differentes que ses discours politiques. Il va meme se servir de l'Empire ottoman pour rever d'une societe francaise regeneree. En effet, de Mouy, meme s'il s'en accomode, n'apprecie guere de voir son pays gouverne par la IIIe Republique. C'est un bonapartiste, catholique, et assez conservateur. Mais c'est aussi un romantique, un patriote passionne et marque par la situation de la France apres le desastre de 1870. Politique et sentiments ne font pas toujours bon menage, mais c'est quand meme le meme homme qui nous parle de "son" Orient. Finalement tous ses discours, qui semblent dans un premier abord assez dissemblables, finissent par se rejoindre. Quoiqu'il en soit, de Mouy a sincerement aime les Ottomans, meme s'il ne les a pas toujours compris.