The purpose of this study was to explore the utility of Hall's (1961) conceptualization of Max Weber's (1946) theory of bureaucracy as an analytical tool in Turkey. The population was 1946 teachers in 91 public schools that employ five or more teachers. The instruments were distributed to 725 teachers in 68 schools in Karabuk province. Useable returns were 486. A pilot sample (one third of the useable returns) was generated to test the instruments by utilizing a series of item analyses. Remaining cases were used to answer the research questions in a separate sample. Items to measure bureaucracy derived from different versions of Hall's (1961) Organizational Inventory which operationalized six bureaucratic dimensions: hierarchy of authority, division of labor, rules and regulations, procedural specifications, impersonality, and technical competence. Item-analyses were done in the pilot sample. The surviving items were subjected to a factor analysis using the research sample. Generally, the factor structure of items obtained in the pilot sample was replicated in the research sample. Items measuring sense of power were also isolated from the literature and tested in the pilot sample. The surviving items were also subjected to a factor analysis in the research sample. The six moderately correlated bureaucratic dimensions clustered around two negatively related second-order factors. The first factor (control) was composed of hierarchy of authority, rules and regulations, procedural specifications, and formality in relations. The second factor (expertise) was composed of division of labor and technical competence. Based on control and expertise scores, teachers were classified into four typologies: Weberian, Collegial, Chaotic, and Authoritarian. Teachers in collegial cluster were the highest in sense of power and teachers in authoritarian cluster were the lowest in sense of power. Sense of power was inversely related to bureaucratization and positively related to expertise above and beyond the other relevant variables. It is concluded that there is support for the applicability of the western predisposition of bureaucracy to Turkish schools because of similar findings reported by western researchers. Max Weber's ideal theory of bureaucracy as it was operationalizaed by Hall is a useful analytical tool to examine the organizational structure of Turkish schools. / Ph. D.

Canada is widely regarded as a liberal, multicultural nation that prides itself on a history of peace and tolerance. Oftentimes set up in contrast to the United States, Canada’s history of colonialism has been popularly imagined as a gentler, necessary, inevitable, and even benevolent version of expansion and subjugation of Indigenous populations. In recent decades scholars in the social sciences and humanities have challenged the rhetoric of Canada as a consistently benevolent and peaceful nation. They have pointed to the discontinuity between Canada’s rosy image, drawn from foundational nation-building myths of benevolence, and the deeply rooted colonial narratives of necessity and inevitability that underpin those nation-building myths. This discontinuity manifests itself in far reaching patterns of social and economic disparity between Indigenous and settler populations over time across the nation. This reality is acutely seen in the Canadian West, as Canada’s historic frontier. This thesis re-problematises narratives of Canadian nation-building from a regional perspective. It is argued that positioning the West as the frontier peripheral to Canadian ‘civilisation’ is part of a broader settler colonial logic that sees the contemporary manifestation of disparity between Indigenous and settler populations as emanating from uniquely backward, peripheral places in Canada, rather than challenging the fundamental benevolence of the Canadian nation. Through a close reading of two trials pertaining to an instance of multiple perpetrator sexual assault that occurred in Saskatchewan in 2003, I demonstrate how the complex web of interlocking systems of domination that oppress and privilege in trials do not emanate from the backwardness of the place in which they occurred, but are rather indicative of broader societal processes and power relations indicative of settler colonialism. This thesis argues there is a conflation between western Canadian identity, and settler identity, owing to the foundational nation-building myths in which the West became Canadian. In moving forward, this thesis proposes an acknowledgment of the settler colonial nature of westward expansion and suggests practicing openness to considering different ways westward expansion might have been understood and experienced. Key to this process is learning to listen, learning to hear, learning to believe, and learning to see oneself implicated in the stories of those who experienced westward expansion differently from how it is popularly constructed in settler society. I begin here by proposing the complainant’s voice in the trial be heard, and be believed. Her voice and her silence provides insight into understanding the oppressive power of settler-colonialism.

In the Philosophy of Right Hegel develops the concept Sittlichkeit (Ethical life) that represents Hegel´s view of how the State should be constituted. In Critique of Hegel’s ´Philosophy of Right` Marx provides a critical so called “Prussian” reading of Hegel as ultimately a defense for the Prussian empire of that time. The study focuses on a close reading of the chapter on the state, which includes the paragraphs 257-313 in the Philosophy of Right. It examines how Marx’s philosophy developed from this Criticism including some of his basic concepts, notably Gemeinwesen and Gattungswesen, that he takes over from Hegel and includes in his own theories of human alienation. The essay discusses how Marx’s criticism of Hegel as a pantheistic thinker is also directed against his dialectical theory. The conclusion is that Marx’s philosophy seeks to overcome dialectics and ultimately philosophy itself, while also showing how strong his connection is to Hegel and German Idealism. / I Rättsfilosofin utvecklar Hegel begreppet Sittlichkeit (Sedlighet) som representerar hans syn på hur staten ska vara konstruerad. I Till kritiken av Hegels Rättsfilosofi gör Marx en kritisk läsning av Hegels Rättsfilosofi, som brukar kallas för den ”Preussiska läsningen”, eftersom den tolkas som ett försvar av den dåtida Preussiska staten. Studien fokuserar på en närläsning av paragraferna 257-313 i Rättsfilosofin samt på Marx Kritik. Analysen fokuserar på hur Marx tänkande och begrepp växer fram utifrån denna kritiska läsning. I centrum står begreppen Gemeinwesen, (socialt väsen) och Gattungswesen (art-väsen), vilka Marx tar över från Hegel och införlivar teorier om människans alienation. Uppsatsen diskuterar hur Marx kritik av Hegel som panteistisk tänkare också riktar sig mot Hegels dialektiska teori. Slutsatsen är att Marx filosofi siktar mot ett övervinnande av dialektiken och till sist av filosofin som sådan, samtidigt som den visar hur stark hans koppling till Hegel och den tyska idealismen är.

Thesis (M.S.)--University of Michigan, 1992.

Thesis (M.S.)--University of Michigan, 1992.

Thesis (M.S.)--University of Michigan, 1994. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (M.S.)--University of Michigan, 1994. / Includes bibliographical references.

Cette thèse porte sur la critique feuerbachienne de la religion. Nous proposons d'envisager cette critique à partir des concepts d'interprétation et de croyance. L'analyse rend compte des divers rapports réels ou imaginaires (mais parfois nécessaires) que la conscience entretient avec soi, avec les autres et avec le monde environnant. Il s'agit par-là de mettre en avant la méthode génético-critique, développée par Feuerbach, qui se veut une herméneutique du sens, comme direction et signification, qui se donne pour but de dévoiler, c'est-à-dire de mettre au jour et à jour la vraie signification de la religion, qui est une signification anthropologique (et non théologique). Expression naturelle et intrinsèque de l'essence humaine, fonction éternelle de l'esprit humain, la structure de la conscience religieuse se doit d'être réinterprétée selon Feuerbach - afin de sonner le glas de la fausse religion - qui se caractérise par un rapport faussé au réel - et de revenir à la vraie religion, la religion de et pour l'homme, dans laquelle ce dernier peut s'accomplir en tant qu'être libre et communautaire. Il s'agit donc pour Feuerbach non pas de supprimer ou d'oublier la religion, mais de la restaurer et peut-être de la réinventer. Pour réaliser cet objectif, Feuerbach s'est proposé de lire anthropologiquement la religion - plutôt que religieusement ou théologiquement. Il a ainsi fallu déplacer la critique vers un terrain séculier ; le but n'étant pas de contester la valeur, ni même la valeur historique du donné religieux, mais de rétablir le sens qui concorde avec la réalité humaine. C'est d'ailleurs sur cette base que Feuerbach propose sa philosophie de l'avenir en rapport avec cette nouvelle religion de l'homme qui exige un retour au sensible. On voit apparaître - à partir de cette nécessité de faire valoir le sens à travers les diverses expériences de conscience du sujet - un humanisme qui se présente à la fois comme athée et religieux. Mais ce qui semble relever du paradoxe mérite d'être analysé comme une possibilité de redéfinition des concepts d'athée et de religieux, de telle sorte qu'il n'apparaît pas nécessairement oxymorique - d'un point de vue général, mais surtout feuerbachien - de parler d'un athéisme religieux. Cela rejoint d'ailleurs le développement de thèmes plus actuels qui ne cessent d'accorder de la valeur et de faire place à cette possibilité de vivre le religieux ou la spiritualité autrement qu'en rapport avec des dogmes ou des pratiques codifiées. Notre thèse se propose ainsi de saisir l'intention, la valeur, l'envergure de la pensée de Feuerbach et surtout l'influence qu'elle a eu sur d'aitres pensées philosophiques. / Our work deals with Feuerbachian criticism of religion. We consider that criticism from an articulation between interpretation and belief. This analysis reports on various, real or imaginary (but sometime necessary) relationship that consciousness has with itself, with others and the surrounding world. That is to highlight the genetics and critical method which claims to be a hermeneutics of meaning - as direction and meaning - which aims to unveil or uncover and update the true meaning of religion, which is an anthropological (and not theological) meaning. As natural and intrinsic expression of human essence, eternal function of human mind, the structure of religious consciousness must be reinterpreted, according to Feuerbach, in order to spell the end of/sound the death knell for false religion - which is characterized by a distorted relationship to the real - and return to the true religion, the religion of Man in which the latter can be fulfilled as a free and communal being. For Feuerbach, therefore, it is not a question of suppressing or forgetting religion, but of restoring it and perhaps reinventing it. To achieve this goal, Feuerbach proposed to anthropologvically read religion - rather than religiously or theologically. For that it was necessary to move thet criticism to a secular ground/field. Disputing the value, nor the historical value of religions data, is not the objective. Feuerbach wants to restore the meaning which aligns with human reality. It is on this basis that Feuerbach proposes his philosophy of the future in relation to this new religion of man which requires a feedback to the sensible. Then we can see - from the need and the urgency to let the meaning appears through the various experiences of subject consciousness - a humanism which is both atheistic and religious. But what seems to be the paradox deserves to be analyzed as a possibility for redefinition of the concepts of atheist and religious, in such a way that it is not necessarily oxymoronic - from a general point of view, but especially Feuerbachian one - to talk about a religious atheism. It also joins the development of more current topics/contemporary thems which, more and more, value and make room for this possibility of living religion or spirituality otherwise than in connection with dogmas or codified practices. Our thesis thus intends to grasp the intention, the value, the scale of Feuerbach's thought and especially the influence he had on other philosophical thoughts.

I started to design my project through the lens of my own perceptions and understanding of alienation, as well as learning about alienation through the lens of artistic craft. In the project, I used the history of blue porcelain as a metaphor for my alienation. The study of blue porcelain’s visual elements including forms, patterns and colours painted a larger picture, where blue porcelain was wandering among different cultures and went through the evolution of people’s perception through different historical periods. Meanwhile it experienced deep alienation as well as meaningful development, which made blue porcelain itself a strong culture and symbol of many cultures. Alienation does not have to be a problem that needs to be healed; it could lead to positive results.

For over 20 years, the phenomenon of parental alienation and its related characteristics has been described in literature. Various clinicians independently researched and described the pathological alignment of a child within the context of divorce. In the 1980’s Richard Gardner coined this “Parental alienation syndrome” (PAS). According to Gardner PAS is characterised by a child’s profound preoccupation with criticism against a parent. This criticism is overstated and ungrounded, and it is caused by both conscious and unconscious behaviour by the alienating parent, which influences the child negatively against the alienated parent. In essence, PAS is the subjective contamination of the child’s understanding and beliefs about his/her environment. The alienating parent gives the impression that the targeted parent is unworthy, dangerous, unloving and deserving of the child’s rejection. This is done by a series of alienation strategies like bad-mouthing, blaming, limiting contact and belittling. The alienated child, as a result responds with unjustified expressions of hate and discontent towards the targeted parent. The experience of divorce can be very challenging to children. Research about the relationship between divorce and child adjustment holds that a child’s exposure to inter parental conflict and the quality of the parent-child relationship are the two major predictors of children’s adjustment during divorce. Research suggests that the negative effects of PAS may include guilt, self-hatred, distortion of reality testing, and general emotional and psychological problems. The aim of this study was to provide an in-depth exploration and description of how PAS is experienced, and the possible effect it has on children from the perspective of young adults who was possible exposed to PAS as children. This was done by exploring their memories and their recalled experiences of their parents’ divorce and the possible effect on their current lives. In this study a collective exploratory/descriptive case study design was used. Nine voluntary participants, between 18 and 28 years of age, were chosen for this study by means of purposeful sampling strategies. Data were collected through in-depth semi-structured interviews that were audio taped and transcribed verbatim. Transcribed data were analysed by means of thematic analysis from which themes and sub-themes were derived. Two main themes with sub-themes were identified. It was found that some of the parental behaviour evident in PAS cases may fall under specific subtypes of psychological maltreatment and leave children feeling angry, worthless, flawed, unloved, unwanted, incompetent and sceptical about trusting other individuals. It was found that parents who engage in alienation strategies are likely to discourage autonomous behaviour and lack nurturance and emotional responsiveness towards their children’s needs. As result children exposed to PAS learn parental love and acceptance is conditional and is based needs fulfilment of the alienating parent. These expectations are brought forward from the early relationship into adulthood and influences individual’s expectations, behaviour, and beliefs about relationships across the lifespan. The results indicate that the lack parental support, encouragement, and responsiveness may negatively influence the self-esteem, autonomy, competence, and relatedness of individuals exposed to PAS. They reported difficulties with trust, intimacy and social skills and depression as adults. / MA (Clinical Psychology), North-West University, Potchefstroom Campus, 2014