This study is a literary analysis of Charlotte Brontë’s Jane Eyre, which focuses on how female and male characters approach religion. A stark contrast is presented between the two approaches - differing according to gender - which point to two different forms of religion. The novel highlights one form, the religion of the heart, as the superior form as it empowers women to achieve spiritual, mental and physical independence. The analytical approach is based upon Sandra Gilbert and Susan Gubar’s theory of imprisonment/escape as well as Carol Gilligan’s discussion of ethic of care and ethic of justice. Through these theories my study shows that the function of religion in the novel is not to discredit it, but to bring to the fore the disadvantages and benefits of religion. In the character Jane a biblical feminism is displayed which challenges the novel's patriarchal society.

Weber’s discussion of ethics in his famous lecture (and then essay) Politics as a Vocation (1919) clearly indicates that two possible ethical stances, the ethic of conviction and the ethic of responsibility, are rooted in ‘distinct and irreconcilably opposed principles’. Throughout Politics as a Vocation, it is the ethic of responsibility that appears to be endorsed by Weber as suited for political life. Yet, Weber concludes his essay by claiming that a combined ethic is ideal for a political vocation. This makes Weber’s position regarding the ideal ethical stance for a man who has a ‘true political calling’ appear contradictory: the ethics are opposites but somehow to be combined. Commentators have mostly concluded that, for Weber, the ethic of responsibility is the ideal ethic for politics. That appears further in accord with the fact that a key concern of the speech in its historical context was to warn political students of the dangers associated with an ethic of conviction. Weber, as a realist, was especially critical of a stance that disregarded the corrupted nature of the world, which the ethic of responsibility alone seems to accept. Politicians with single-minded convictions were responsible for Germany’s political stalemate, supporting the fact that the ethic of conviction should not be deemed acceptable in politics. And yet there is much this position neglects by opting for only one of the two ethics, by concluding that only the ethic of responsibility is appropriate for political vocation. My thesis offers something different; something I admit is ambitious. What I propose is the synthesis of the opposition, of finding a way to combine the two irreconcilably opposed ethics.

The problem addressed in this study pertained to the prevailing attitudes toward work and the relationship between religious orientation and work ethic dimensions. The study probed the most frequent or very common attitudes toward work among students in the Teacher Education Program at Southern Illinois University, Carbondale, and explored whether religion affected the work ethic characteristics. Work ethic dimensions were referred to as Self-Reliance, Morality/Ethics, Hard Work, Leisure, Centrality to Work, Wasted time and Delay of Gratification. Religiosity was presented from the point of view of its expressions relating to human society and its members' practical life including occupation, economy and work rather than the essence of the religion. Results indicated that Teacher Education Program students who participated in this study portrayed a strong work ethic in dimensions of Morality/Ethics, Hard Work, Delay of gratification, and Centrality of work. Students reflected a weaker work ethic in regards to Wasted Time, Self-Reliance and Leisure (Anti-Leisure). In regards to religious relations to work ethic dimensions, the results piloted a proposal that religious orientation had an inconsequential relationship to the work ethic dimensions measured in this study. These associations remained stronger for the religious oriented rather than the non-religious oriented. This study was extremely descriptive and exploratory. As such, the prevailing work ethic dimensions and the relationship between religiosity and work ethic dimensions were extremely tentative and applicable only to the subjects involved in this study and revealed the need for further research.

Weber’s discussion of ethics in his famous lecture (and then essay) Politics as a Vocation (1919) clearly indicates that two possible ethical stances, the ethic of conviction and the ethic of responsibility, are rooted in ‘distinct and irreconcilably opposed principles’. Throughout Politics as a Vocation, it is the ethic of responsibility that appears to be endorsed by Weber as suited for political life. Yet, Weber concludes his essay by claiming that a combined ethic is ideal for a political vocation. This makes Weber’s position regarding the ideal ethical stance for a man who has a ‘true political calling’ appear contradictory: the ethics are opposites but somehow to be combined. Commentators have mostly concluded that, for Weber, the ethic of responsibility is the ideal ethic for politics. That appears further in accord with the fact that a key concern of the speech in its historical context was to warn political students of the dangers associated with an ethic of conviction. Weber, as a realist, was especially critical of a stance that disregarded the corrupted nature of the world, which the ethic of responsibility alone seems to accept. Politicians with single-minded convictions were responsible for Germany’s political stalemate, supporting the fact that the ethic of conviction should not be deemed acceptable in politics. And yet there is much this position neglects by opting for only one of the two ethics, by concluding that only the ethic of responsibility is appropriate for political vocation. My thesis offers something different; something I admit is ambitious. What I propose is the synthesis of the opposition, of finding a way to combine the two irreconcilably opposed ethics.

Thesis (Ph.D.)--Pennsylvania State University, 2005. / Mode of access: World Wide Web.

Thesis (Th. M.)--Reformed Theological Seminary, 1991. / Includes bibliographical references (leaves 187-193).

Thesis (Ed. D.)--University of Missouri-Columbia, 2002. / Typescript. Vita. Includes bibliographical references (leaves 61-70). Also available on the Internet.

Thesis (Ed. D.)--University of Missouri-Columbia, 2002. / Typescript. Vita. Includes bibliographical references (leaves 61-70). Also available on the Internet.

Thesis (M. Sc.)--Acadia University, 1998. / Includes bibliographical references. Also available on the Internet via the World Wide Web.

Thesis (M. Sc.)--Acadia University, 1998. / Includes bibliographical references. Also available on the Internet via the World Wide Web.