F. Scott Fitzgerald’s critically acclaimed classic The Great Gatsby, written in 1925, poetically captures the zeitgeist of the roaring twenties, and has attracted considerable attention regarding the depiction of the American dream. Early critics argued that it offered a rendition of the quintessential American dream, claiming that the novel stays true to the dream’s original values. However, this analysis makes an effort to reveal the false materialistic values that corrupt and taint the vision of the original American dream projected in the narrative. More specifically, the analysis attempts to demonstrate that the core values of the American dream are gradually distorted and corrupted throughout the novel. Moreover, the novel is approached through the use of certain psychoanalytic concepts which are concerned with mental processes and constructions of personality. By applying these psychoanalytic concepts to Jay Gatsby, the analysis investigates the gradual perversion of the dream through a number of passages and pivotal moments throughout the novel as to showcase the reasons why the dream is perverted. The analysis concludes that the investigated events in fact demonstrate a gradual perversion of the American dream. Furthermore, the essay showcases a clear causal connection between the disrupted balance in the mental processes within Gatsby and the investigated events. The stressful events that Gatsby experiences prompt certain cognitive responses within Gatsby, causing him to pervert the American dream and its core values.

In Jane Austen’s renowned Pride and Prejudice, published in 1813, the reader encounters love and marriage in the British middle-class during the nineteenth century. While the main focus of the novel is the love story between Elizabeth Bennet and Mr. Darcy, the reader also encounters the youngest Bennet sister, Lydia. Lydia is depicted as loud, vain, rude and ignorant and even though this is a correct description of Lydia’s behavior, there are underlying reasons for that foolish and naïve behavior. Thus, the aim of this essay is to examine and explain the underlying reasons as to why Lydia behaves as recklessly and selfishly as she does. By close reading of the novel and by using psychoanalysis and relevant Freudian concepts, mainly the id, the ego and the super-ego, the analysis concludes that there is an evident connection between Lydia’s unruly behavior and her dysfunctional relationship to her parents. Due to the lack of parental guidance, Lydia has been left uncontrolled and heavily ruled by her id. Moreover, this essay will demonstrate that there is a shift in Lydia’s behavior as the novel progresses. As a result of certain events in the novel, Lydia’s behavior shifts even further towards her being driven by the pleasure principle and her id.

Ce travail prend pour objet d’abord de montrer que la pensée politique et national-socialiste de Heidegger est le vrai point d’appui de son anti-cartésianisme. Pour cela, je défends la thèse selon laquelle Heidegger a vu dans le national-socialisme une puissance de détruire la rationalité et tout ce qui se fonde sur le cartésianisme, et qu’il a considéré cette « destruction » comme métaphysiquement nécessaire à une « nouvelle expérience de l’être ». Ensuite, je me propose de lire Descartes à l’encontre de Heidegger. La pensée de Descartes, qui est celle de la sagesse humaine, s’oppose tant à la pensée de la donation ou de la technè (soit théologique, soit phénoménologique, soit ontologique) qu’à la pensée national-socialiste de Heidegger qui se fonde sur l’« absolutisme de l’être ». Enfin, je soutiens que la nécessité de la défense de l’humanité nous exhorte à relire la philosophie de Descartes. En effet, celle-ci a montré la voie à suivre pour qui aspire à la liberté humaine affranchie de tout absolutisme, et à une politique ou une société qui recherche un accord entre des idées différentes sans détermination ontologique préalable ni norme préétablie. / The first object of this dissertation is to show that Heidegger’s anti-cartesianism is based on his political and national socialistic thought. For this purpose, I defend the thesis that Heidegger saw in the National Socialism a power to destroy rationality and all that is derived from the Cartesianism, and that he regarded this « destruction » as metaphysically necessary for a new « experience of Being ». And then I propose to read Descartes against Heidegger. Descartes’ Philosophy is opposed not only to the thought of « donation » or technè (either theological, or phenomenological, or ontological) but also to the national socialistic thought of Heidegger, which relies on the « absolutism of Being ». My final thesis is that Descartes’ philosophy showed a way toward human being’s liberation from every kind of absolutism and toward a politics or a society, which seeks an agreement between different opinions without ontological precondition or preestablished norm.

Theoretical part include problems of emotional regulation, self - regulation, coping strategies in early adolescence and characterization children with disorders of behaviour and concrete manifestations of problems and disorders behaviour. Experimental part is intent on finding regulation characterizations personality of children in early adolescence and their connections with coping strategies of children. And also finding rate using three categories of coping strategies by children with or without disorders of behaviour.

No description available.

This mini-dissertation is aimed at analysing the requirements the court takes into consideration when deciding to pierce a trust veil in either insolvency or divorce matters. A clear exposition of the legal nature of a trust is provided to determine how a trust affords the extensive protection to trust assets, the very characteristic that makes it as popular as it is today. It is due to this protection of trust assets that a trust has become the object of abuse by founders and trustees, and the court has felt it necessary to introduce a remedy. In Badenhorst v Badenhorst the court stated that the company law doctrine of piercing the veil should be extended to trust law. Some authors criticised this judgement, and arguments pro(for) the extension is included in the conclusion. The research explored the circumstances that warrants the piercing of a trust veil and it was found that the court is likely to pierce a trust veil if the trust form was abused. The study then shifts its focus to the type of abuse the court seeks to remedy. A trust can amount to be the alter ego of a person or a court can deem a trust to be a sham. The research investigates the distinction between the two in depth, and the resultant finding is that only alter ego trusts will be pierced by a court, since a sham trust means that no valid trust has in fact been formed and therefore there is no veil to pierce. Often the courts are confused by the two and the likelyhood of a trust being labelled a sham by South African courts are slim. To find that a trust was abused, the courts will look at the essential requirements of forming a trust to determine the validity. The most important factors that the court considers when deciding to pierce the veil, is the type of control over the trust assets and the intention with which the trust is created or kept. An extensive analysis of the Companies Act and the doctrine of piercing the veil was done to probe their compatability with trust law and to see if the remedy is in fact effective and correctly applied. Case law to support the court‘s view and application of the mentioned doctrine is discussed and evaluated. The study closes with an evaluation of the procedure of piercing the veil and the consequences following such piercing, as well as the arguments for allowing piercing of a trust veil to force trust users to obey the basic trust idea of separation of enjoyment from control. / LLM (Estate Law), North-West University, Potchefstroom Campus, 2015

This mini-dissertation is aimed at analysing the requirements the court takes into consideration when deciding to pierce a trust veil in either insolvency or divorce matters. A clear exposition of the legal nature of a trust is provided to determine how a trust affords the extensive protection to trust assets, the very characteristic that makes it as popular as it is today. It is due to this protection of trust assets that a trust has become the object of abuse by founders and trustees, and the court has felt it necessary to introduce a remedy. In Badenhorst v Badenhorst the court stated that the company law doctrine of piercing the veil should be extended to trust law. Some authors criticised this judgement, and arguments pro(for) the extension is included in the conclusion. The research explored the circumstances that warrants the piercing of a trust veil and it was found that the court is likely to pierce a trust veil if the trust form was abused. The study then shifts its focus to the type of abuse the court seeks to remedy. A trust can amount to be the alter ego of a person or a court can deem a trust to be a sham. The research investigates the distinction between the two in depth, and the resultant finding is that only alter ego trusts will be pierced by a court, since a sham trust means that no valid trust has in fact been formed and therefore there is no veil to pierce. Often the courts are confused by the two and the likelyhood of a trust being labelled a sham by South African courts are slim. To find that a trust was abused, the courts will look at the essential requirements of forming a trust to determine the validity. The most important factors that the court considers when deciding to pierce the veil, is the type of control over the trust assets and the intention with which the trust is created or kept. An extensive analysis of the Companies Act and the doctrine of piercing the veil was done to probe their compatability with trust law and to see if the remedy is in fact effective and correctly applied. Case law to support the court‘s view and application of the mentioned doctrine is discussed and evaluated. The study closes with an evaluation of the procedure of piercing the veil and the consequences following such piercing, as well as the arguments for allowing piercing of a trust veil to force trust users to obey the basic trust idea of separation of enjoyment from control. / LLM (Estate Law), North-West University, Potchefstroom Campus, 2015

Le point de départ de notre recherche était d'étudier la notion d'identité ouverte sur le terrain d'une philosophie anti-fondationnalisme, celle de Sartre, pour voir les conséquences d'une telle prise de position, surtout en lien avec la morale. Ce point de départ nous a amené [i.e. amenés] à nous interroger sur des questions telles que, comment agir si nous n'avons aucune base objective pour nous guider entre le bien et le mal? Qu'est-ce qui me fais [i.e. fait] choisir d'agir de telle façon? Comment atteindre l'authenticité s'il n'y a pas de base objective donné [i.e. donnée] d'avance pour guider notre conduite? Ne tombons-nous pas dans un relativisme où tout se vaut? Comment donner une valeur à quoi que ce soit si le point de départ est la subjectivité de la conscience? Dans la première partie de notre recherche nous avons posé les bases de la philosophie sartrienne afin de pouvoir dans la deuxième partie questionner l'aspect morale [i.e. moral] et voir la cohérence de celle-ci avec l'ontologie. Nous avons commencé par expliquer, qu'est-ce que le néant et montré que comme l'humain n'est pas un plein d'être, c'est-à-dire qu'il a la capacité de se renouveler, de changer de position, de rectifier une attitude, de se créer en sommes [i.e. somme]. Ceci nous amène à penser qu'il y a choix et donc liberté. La liberté sartrienne est cependant toujours située, c'est une liberté qui s'incarne dans le choix que je vais faire parmi les possibles qui s'offrent à moi dans telle situation. À partir de cette conception de la liberté, Sartre va développer le concept de mauvaise foi. Une personne de mauvaise foi serait par exemple une personne qui choisi [i.e. choisit] d'ignorer sa liberté pour se laisser guider par les préceptes de la bible ou par ce que lui aurait révélé son horoscope et ainsi ne pas avoir à choisir, ce qui lui permet de se décharger de la responsabilité de son action. Pourtant, ne pourrions-nous pas imaginer quelqu'un qui choisi [i.e. choisit] librement de suivre les préceptes de la bible? En ce cas, il n'ignorerait pas sa liberté, mais l'affirmerais [i.e. affirmerait]. Cependant pour Sartre, quelqu'un qui choisirais [i.e. choisirait] librement de se laisser guider par des principes immuables, choisirais [i.e. choisirait] en même temps l'inauthenticité, puisqu'il fuirait volontairement l'étoffe dont il est pétri. Sartre lui, reste convaincu qu'on doit toujours remettre en question nos choix à chaque instant, puisque comme nous le verrons un peu plus loin, ceux-ci sont producteurs de valeurs. Toutefois, si l'être est liberté et transcendance dans des situations contingentes, que devient l'égo? Quelle forme prend-t-il? L'égo pour Sartre n'est pas un objet fixe, c'est un objet transcendantal. L'ego n'est jamais inachevé et totale [i.e. total] sauf au moment de la mort. Dans le monde, l'égo se redéfinie [i.e. redéfinit] à chaque action en fonction des choix et des possibilités qui s'offrent à lui. C'est en choisissant que l'égo se crée. Il n'est pas donné d'avance comme un objet qui influencerait nos choix par une structure préprogrammé [i.e. préprogrammée]. Cependant, il reste difficile d'être toujours critique et ne jamais tomber dans un fanatisme ou dans le réflexe pour agir, mais Sartre a le mérite de nous demander l'impossible pour tirer le meilleur de nous. Il nous dessine un idéal critique vers lequel il croit que nous devons tendre.

Thesis (MSc (Psychology))--University of Stellenbosch, 2005. / The study identifies a basic psycho-logico assumption, coined the premise of locality, which is postulated by the author to permeate most of historical and contemporary psychological, philosophical and scientific thought. In light of the latter supposition the study explores the domain of quantum physics, whence an alternate psycho-logico assumption, the premise of non-locality, is conceptualised. The semantic implications of the non-locality premise are elucidated by investigating the meaning, character and symptoms of the locality premise. The indicative factors of the premise of locality are enumerated and consequently articulated upon the psychological thought of Jacques Lacan. The study demonstrates how the implicit locality assumptions in Lacan’s thinking are the provenance of the incompatibility of his mirror-stage formulation and the empirical findings of contemporary mirror self-recognition research. Assuming a premise of non-locality the author develops a psychological perception structure, coined dichotomous subject objectification. Dichotomous subject objectification represents the localized experience of the self as subject characterized by the capability for mirror self-recognition. Intuited by the premise of non-locality, the author introduces the notion of ‘non-local perceptum’. The physiological dynamics of non-local perceptum is conceptualised by explicating the meaning of ‘absolute power states’. The disposition of absolute power states in terms of dichotomous subject objectification is functionalised by correlating the latter with Michel Foucault’s conceptualisation of power-relations. Concerning the latter, particular attention is given to Foucault’s understanding of the modern day disparity between disciplinary power and sovereign power; the possible influence of this disparity on the psychological experience of the localized subject is subsequently investigated and a certain ‘cognitive dissonance’ is revealed. Localized psychological experience emanating through non-local perceptum is further illuminated by explicating the logical relevance of Socrates’ idiosyncratic flavour of ignorance. Implementing Socrates’ infamous dictum – I know that I don’t know – the study demonstrates how gazing through the prism of the locality premise creates scattered patterns of self-referential paradoxes and self-defeating scientific-logical suppositions. Subsequently the study illustrates that if, conversely, localized thought rather passes through the prism of the non-locality premise, the jumbled dissymmetries emanating from the locality prism are transfigured into symmetrical patterns of logical beauty. Concerning the notion of symmetry, the study explicates the importance there-of in terms of the non-locality premise by defining and differentiating the symmetrical [R] and the symmetrical [I]. The study evidences the pragmatic efficacy the notion of symmetry has already provided for the domain of physics in the past, and considers the vital importance of investigating the clinical applicability this notion might have for the domain of psychology in the future. This preliminary disquisition concerning the premise of non-locality is summarized in the conceptualisation of the ‘power to will’. The power to will evinces an alternative approach for addressing the paradigmatic reprise (postulated in terms of the ‘brilliant Greek mistake’) that confronts the post-modern mind.

This study examines the effects of unit-level culture on abusive supervision. Utilizing Baumeister and colleagues' (2000) self-regulatory resource depletion model as an explanatory framework, I argue that aggressive unit-level culture will increase the incidence of abusive supervision, whereas people- and team-oriented unit-level cultures will decrease the incidence of abusive supervision. In line with these arguments, I then examine the degree to which those effects are mediated by ego depletion. In sum, I argue that aggressive unit-level culture will increase, while people- and team-oriented cultures will reduce, the amount of supervisor ego depletion, which then increases the incidence of abusive supervision. Using Hobfoll et al.'s (1990) Social Support Resource Theory, I further argue that the relationship between unit-level culture and ego depletion is moderated by supervisor home social support. I tested my model using a sample of 340 nurses and 52 nursing directors working in a large hospital system in the Southwestern United States. I was unable to demonstrate support for my model as hypothesized. However, I am able to contribute to the literature concerning antecedents to abusive supervision by showing that alternative conceptualization of culture impact abusive supervision. Further, I show that aggressive norms mediate the relationship between aggressive culture and abusive supervision. I also contribute to the literature examining resource depletion in the workplace by demonstrating the buffering role of supervisor home social support on ego depletion. Implications and future directions are discussed.