Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, NY, 2001. / Abstract. Includes bibliographical references (leaves 83-86).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, NY, 2001. / Abstract. Includes bibliographical references (leaves 83-86).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, NY, 2001. / Abstract. Includes bibliographical references (leaves 83-86).

Thesis (MHSc--Health Science) -- Auckland University of Technology, 2005. / Also held in print (v, 161 leaves, 30 cm.) in Akoranga Theses Collection. (T 616.8914 LAN)

Thesis (Ph. D.)--University of Texas at Austin, 2006. / Vita. Includes bibliographical references.

Both clinical theory (Kernberg, 1974a) and diagnostic nomenclature (DSM-IV-TR; APA, 2000) describe narcissists as envious, although what little evidence exists suggests this relationship may be weak or nonexistent (Gold, 1996). To examine this discrepancy, 204 young adult students completed dispositional measures of narcissism (grandiose [adaptive, pathological] and vulnerable), entitlement, and envy. Later, students competed against ostensibly advantaged opponents in a betting simulation, completed self-report measures of relative deprivation and envy, and could spend some of their earnings to burn their opponents' earnings (assessing possible behavioural effects of envy). Structural equation models were evaluated for each episodic envy variant (self-reported, behavioral, indirect). Only the self-reported envy model demonstrated adequate fit and variance explained. Vulnerable narcissism strongly predicted envy via a "trait" route entailing susceptibility to chronic envy and a "triggered" route implicating frustrated entitlements, whereas adaptive narcissism predicted envy via the "triggered" route only. Possible theoretical and clinical implications are discussed.

Both clinical theory (Kernberg, 1974a) and diagnostic nomenclature (DSM-IV-TR; APA, 2000) describe narcissists as envious, although what little evidence exists suggests this relationship may be weak or nonexistent (Gold, 1996). To examine this discrepancy, 204 young adult students completed dispositional measures of narcissism (grandiose [adaptive, pathological] and vulnerable), entitlement, and envy. Later, students competed against ostensibly advantaged opponents in a betting simulation, completed self-report measures of relative deprivation and envy, and could spend some of their earnings to burn their opponents' earnings (assessing possible behavioural effects of envy). Structural equation models were evaluated for each episodic envy variant (self-reported, behavioral, indirect). Only the self-reported envy model demonstrated adequate fit and variance explained. Vulnerable narcissism strongly predicted envy via a "trait" route entailing susceptibility to chronic envy and a "triggered" route implicating frustrated entitlements, whereas adaptive narcissism predicted envy via the "triggered" route only. Possible theoretical and clinical implications are discussed.

My research explores the lived experience of envy amongst psychotherapists and between psychotherapists in a psychotherapeutic community in New Zealand. It focuses on bringing the experience of envy out of hiddenness and into language.It then explores the understandings and the possibilities of meanings that these experiences have. Previous literature on envy has for the most part discussed the clients' envy for the psychotherapist, and very little has been written about the therapists' envy for the client. My research turns the focus to the psychotherapist as it looks at their envy for each other.As I was interested in the therapists' lived experiences of envy, I chose hermeneutic phenomenology as the methodology to explore these. I drew on the philosophical underpinnings offered by Heidegger, Gadamer and van Manen.What arose from my in-depth conversations with psychotherapists is that while envy is an experienced phenomenon that is for the most part not spoken, the powerful feelings that it evokes have great impact on both those who envy and those who are envied. Envy showed up as arising in a relational context, with perception, time and anxiety as contextual determinants. These, along with the findings of the lived experience of envy as a binding between self and other, as threatening to self and other and as a means of connecting with self and other, are some of the essential points discussed in my thesis.This study provides a starting point for a further exploration of the experience of envy amongst psychotherapists as well as envy's impact on who we are in ourselves and how we are with each other, both personally and professionally.

Thesis (Ph. D.)--University of Texas at Austin, 2006. / Vita. Includes bibliographical references.

Abstract This thesis proposes to scrutinize and analyze the contrasts that abound in Sarah Fielding¡¦s novel, The Adventures of David Simple. Contrasts pervade the novel because they exist in the themes, between the paired protagonists, and between part one and part two. The hero, David Simple, is characterized by his extreme benevolence that rarely exists among us. He seems uncommon by prioritizing friendship over anything else. He is an extremist in point of godliness, innocence, spirituality, sentimentality, and benevolence. With like-minded friends, David sets up a utopian community that grows from four to eleven members, but at last only two female members survive. The annihilation of David¡¦s secluded utopia brings about the enigma that good seems to go unrewarded. This thesis attempts to draw on feudalism and capitalism to explain the decline of David¡¦s utopia by analyzing the patron-client relationship that evolves between David Simple and Mr. Orgueil. Chapter one gives an overview of this novel, mentions the novel¡¦s reception by major critics, and introduces each chapter that follows. Chapter two delineates the thematic structure of the novel. Major themes are Christian spirit, friendship, and envy. Sub-themes are composed of thematic contrasts between innocence and sophistication, spirituality and materialism, sentimentality and rationality, and benevolence and malevolence. Chapter three analyzes parallels in the contrasts between Cynthia and Mrs. Orgueil in order to prove my hypothesis that Cynthia equals Mrs. Orgueil in temperament, in intelligence, and in persistence. Chapter four explores the contrasting notions of happiness between David and Mr. Orgueil. These contrasts are those between godliness and worldliness, innocence and sophistication, spirituality and materialism, sentimentality and rationality, and benevolence and malevolence. This analysis of contrasting notions of happiness will lead me to conclude that both David and Mr. Orgueil attain transient and earthly happiness when they are alive, but only David attains eternal and heavenly happiness at the end of the novel. To sum up, the threshold of heavenly happiness is death. The prerequisite for an approach to that threshold of permanent happiness is benevolence, which avails to transcend sublunary happiness.