<p> Within pages and spreads, a reader can sometimes experience someone&rsquo;s stream of consciousness. The book&rsquo;s narrative, images, prose, and other components can break free from the parameters of a conventional book, unbound by the rules of formatting styles, grammar, and narrative. An artists&rsquo; book is free to be confusing, delightful, and horrifying. When creating an artists&rsquo; book to represent a dream, the difficulty of solidly recounting images and events that existed only in my mind creates a barrier between the reader and me. This barrier makes me feel inarticulate and ineffectual in that one of my main objectives as an artist is to coherently express an idea. While no medium possesses the capacity to fully transmit a dream, the artists&rsquo; book is one of the most comprehensive, artistic representations of a dream, and the parallels between experiencing a dream and experiencing a book allow for the terms &ldquo;artist&rdquo; and &ldquo;dreamer&rdquo; to shift interchangeably. </p>

Thesis (Ph. D.)--University of Toronto, 2005. / Includes bibliographical references (leaves 64-75).

This dissertation explores the relationship between gays and the family of origin in North America from 1945 to the early 1990s. Using personal correspondences, diaries, published and visual sources, I argue that the family has been a central preoccupation and animating force of gay culture, gay politics, and gay consciousness, and that gays in turn have shaped their parents' sensibilities and ideas of family intimacy. Beginning in the immediate postwar period, as companionate family styles became entrenched, gays and their parents revealed a mutual curiosity and intrigue between family members inherent in postwar family life. As the gay liberation and lesbian feminist movements developed, gays embraced a broad repeal of discretion about the personal and the sexual in their family lives, as well as in their own political and cultural articulations. During the AIDS crisis, however, gays began to esteem a closeness with their families based less on their recognition of sexuality and more on their material acts of care. Throughout, I also trace parents' early activist, advice, and memoir literature of the 1950s and 60s, and the turn to more formal organizations of the 1970s and 80s, most prominently, PFLAG (Parents, Friends, and Families of Lesbians and Gays). The writings of both parents and children chart a unique history of family communication, as it moved from metaphor, code and discretion in the immediate postwar years, to direct revelations and even obligatory "coming outs" by the end of the century. In the process, I show how gay personal lives went from being intensely private, to political, and finally to public. Examining the relationship of family members who considered one another quite consciously over this time period, and who often straddled an uneasy balance between longings and estrangement, I reveal some of the most urgent concerns and tensions within postwar companionate families, including shifting meanings of family care and nurturance, and concepts of intergenerational obligation.

<p> The purpose of this research is to better understand the birth of psychoanalytic theories in the context of collaborative and adversarial relationships. From the 1920s, there were seminal papers revealing theoretical variances which impacted collegial relationships and vice versa. Melanie Klein&rsquo;s theoretical identity attracted attention as she transformed her observations of child play into a theory of the internal world. This study explores how in a milieu, where theoretical identities shifted, collaborators turned into adversaries and agreements became disagreements. </p><p> In taking up the inception of Kleinian theory, this study examines three relationships: the relationship between Melanie Klein and Anna Freud, Mrs. Klein, Edward Glover, and Melitta Schmideberg, her daughter, and finally, the relationships between Melanie Klein, Donald Winnicott, and Wilfred Bion. Using hermeneutic textual analysis, this study is a critical examination of how historically, one theory&rsquo;s limitation became another theorist&rsquo;s opportunity and the implications this reality entailed. This research examines the analytic <i>lineage</i> that raised Kleinian analysis. The aggregated collection of Kleinian critiques review Kleinian theories from various analytic perspectives. </p><p> The research enquiry investigates how theoretical disagreements, in the history of the British Psycho-Analytical Society, impacted the development of new theories. The unreconciled collegial partnerships influenced reorganization of disciplinary cohorts and theoretical subgroups, and impacted the institutional revolution of the British Psycho-Analytical Society, expressed by the institutionalization of three different theoretical groups. The British Psycho-Analytical Society&rsquo;s transformation&mdash;from mono-theoretical to multi-theoretical training structure&mdash;became a unique construct of confluence where the members&rsquo; and the subgroups&rsquo; identities continued to evolve. The result of this study supports the notion that institutional reparation is an idea of an analytic milieu where not only the relationship between analyst and patient, but also collegial relationships, can negotiate love, hate, and theoretical differences. </p><p> The implication of this study involves limited artifacts of direct correspondence between some of the protagonists, namely, Klein and her daughter Schmideberg, Glover and Schmideberg, and between Bion and Winnicott. To bypass this challenge, this hermeneutic exploration scrutinizes protagonists&rsquo; citations, usage of analytic terminology, and footnotes. Further research is needed to develop plans and procedures contributing to a well-organized model for institutional reparation.</p>

<p> The ancient Egyptians believed that the material world as well as the imaginal inner world was infused with spirit and spirits. They believed in a wholly integrated reality, which included the physical forms of nature as well as the unseen images, gods, goddesses, powers, symbols, and meanings that go beyond a rational intelligent comprehension but rather present a harmonized inner and outer perception of reality. </p><p> This study utilizes an alchemical hermeneutic research methodology, which advocates research with soul in mind using meditative transference dialogues to inform the scholarly research and interpretation of resources used to investigate the spiritual substance of these important concepts such as the psyche to matter problem, and the possible loss of soul in a modern materialist paradigm. This inquiry explores how ancient Egyptian sacred science relates to the variety of ways in which humankind has defined soul and spirit, how this ancient Egyptian way of being could be integrated in modern modalities of science, and how this integration would impact today's understanding of reality. </p><p> The study proposes how a modern shift into this ancient cosmology might benefit today's sciences, medicine, and most significantly the practice of psychotherapy, which, from a conventional perspective, is presently considered from a largely materialistic perspective, with little or no regard for the unseen and the immeasurable presence of soul. Conclusions are drawn regarding the personal impact of the study on the researcher, efforts toward a methodology of psychotherapy practice integrating the concepts of ancient Egyptian sacred science, and the limitations of adopting a modern cosmology rooted in an ancient way of being.</p>

<p> This research generates an alchemical hermeneutic analysis of four archetypes as found in certain ancient Egyptian texts and the contemporary dream text <i> Heart of the Inner Chamber</i>, the landscape of which is the &ldquo;world&rsquo;s geography of love.&rdquo; As symbols of transformation, these four archetypal energies are essential reagents in the dramatic process of individuation, as understood in the depth psychological tradition. These archetypes are (a) the triptych of disintegration-death-resurrection, (b) the dying heroic masculine, (c) the feminine incorporatio (who incorporates the corrupt and dying heroic masculine into her body), and (d) love as the glutinum mundi (glue of the world). Certain ancient Egyptian ritual and mythic texts describe the sungod Re undergoing a recursive renewal of his life-giving force, which is facilitated by the love and ministrations of particular feminine figures. One such figure is the ancient Egyptian sky goddess Nut, a personification of both realms of heaven and netherworld, who swallows the failing Re at sunset, and in whose body the mysterious processes of his regeneration take place so he may be reborn at dawn. A Nut like figure appears in <i>Heart of the Inner Chamber </i> linking the psyche of the dreamer to symbols of transformation from ancient Egypt. </p><p> As symbols of transformation, love as the glutinum mundi and the feminine incorporatio are not well articulated in the field of depth psychology, and particularly so regarding individuation. This research deepens the articulation of the archetypes of love as the glutinum mundi and the feminine incorporatio. As well the research invites a deeper valuation of a conscious engagement with these symbols of transformation, especially as they may serve us when we find ourselves in those ineffable and inevitable, chaotic, shadowy, and emotionally confounding places of being where we feel that we are dying or dead and hope for the miracle of our transformation and rebirth. </p>

<p> As our war veterans are growing in exponential numbers, so also are their psychic wounds in need of urgent treatment. This qualitative study explores the lives of three war veterans using a narrative-inquiry methodology, informed by their personal creations: a century-old photographic archive, a published novel, a memoire, interview transcripts, military and photography historians' accounts, and recently declassified documents in the National Security Archive of The George Washington University. The researcher addressed the questions: What are the main themes and functions of the coresearchers' self-expressive works? Can the creative process assist in restorying the lives and reconstructing the relationships of individuals? Can such works include those constructed from living memory, as well as those from the past? </p><p> Participants included World War II veteran Captain Arthur Enderlin, U.S.N.R, (deceased), former Chief, Office of Telecommunications, National Security Agency; and Vietnam War army veterans, "Harry George," Lieutenant Colonel, retired, former infantry company commander, 6/31 Infantry Battalion/9^th Infantry Division; and "Mr. Tu," regulatory policy analyst, Federal Civil Service Grade GS-15, Sergeant (E-5), Delta Company 3/187 Infantry Batallion/101st Airborne Division. </p><p> The intensive in-depth research process illuminated the creative healing journey of psyche, coconstructed by both the researcher and the participants. The relational approach and sensibility integrated Jungian analytical psychology, self-psychology, and other contemporary thought in psychoanalytic psychotherapy. The outcome supports that creating and expressing "new" life narratives support (a) new self-construction born from fragments, (b) relationship construction, and (c) recovery from trauma. In their interviews and writings, the Vietnam War army veterans echoed themes from their life journeys and healing from trauma, which supported and validated those of the third coresearcher's nonverbal photographic narrative. The researcher employed visual reading and professional curating practices to reach a cohesive understanding of the life narrative of Arthur Enderlin. </p><p> The researcher combined approaches in an innovative synthesis which will be valuable to clinical and depth psychotherapists and researchers as avenues for future narrative inquiry using photographic images, writings, and creative modalities with patients and their families. The results and implications will also be accessible to individuals and groups tending to victims of diverse trauma, visual-literacy scholars, archivists, and historians. </p>

<p> In the wake of the terrorist attacks of 9/11, America was reeling on multiple fronts. While experiencing a collective wave of bereavement, Americans struggled to understand a phenomenon that they had been uniquely shielded from&mdash;that of holy war or the Islamic variant, <i>jihad.</i> Demonizing the enemy was a defensive reaction in the aftermath of 9/11, but cultural projections of "us versus them" fuel terrorist mindsets increasing the likelihood of further conflicts. </p><p> While it is typically assumed that holy war emerges in monotheism, the dissertation argues the custom arises in the polytheistic ancient Near East where indigenous ideologies view deities foremost as warriors. The Babylonian <i> Enuma Elish</i> is an exemplar of polytheistic <i>divine warrior </i> mythologies expressing cultural ideals about warfare as an existential struggle for order over chaos, equated to life over death. The earliest generation of deities fights to the death in epic battles that result in the creation of the cosmos and the human race. The work of humans is to toil for the gods, most particularly in warfare, as earthly conflicts have lethal cosmic consequences. </p><p> The human world of ancient warfare was saturated in the supernatural. Divination determined war strategies and warrior kings were viewed as divinely selected. Immanent deities lived in temple cultic statues carried to the battlefield where they actively adjudicated disputes through war. Warfare is ongoing because polarization between "good and evil" is perpetual. These indigenous customs migrated into monotheistic holy war. While single God religion influences ideas about holy war, polytheistic customs and rites remain surprisingly intact and can be detected in the 9/11 attacks. </p><p> This dissertation engages an interdisciplinary approach that includes mythological studies, depth psychology, religious studies, cultural-military history, archeology, political science, interviews with suicide killers, and field research in the Middle East. </p><p> The dissertation's findings alter concepts about modern <i>jihad, </i> positing that its central tenets are rooted in polytheistic customs and rituals. To the modern mind, the connection between religion and warfare is often viewed as pathological. From the perspective of human history, invoking deities to legitimize warfare is normative and typical.</p>

Roman epic authors extended, reinvented and created new wild animal representations that stood apart from traditional Greek epic renderings. The treatment of wild animals in seven Roman epics (Virgil’s Aeneid, Lucan’s Civil War, Ovid’s Metamorphoses, Statius’ Thebaid and Achilleid, Valerius’ Argonautica and Silius’ Punica) forms the basis of this thesis, but the extensive study of other relevant works such as Homer’s Iliad and Odyssey and Apollonius’ Argonautica allows greater insight into traditional Greek renderings and throws Roman developments into starker contrast. Initial stages of research involved collection and detailed examination of almost 900 epic references to wild animals. The findings from this preliminary research were analysed in the context of Pliny’s Natural History, Aristotle’s Historia Animalium, and other ancient works that reveal the Greeks’ and Romans’ views of wild animals. The accumulation of such a range of evidence made it possible for patterns of development to become evident. This thesis focuses on the epic representation of animals and considers a number of questions: 1) How Roman epic authors represented animals’ emotions and employed creatures’ thought processes. 2) How Roman epic authors examined the difference between wild and tame animals and manipulated the differences and similarities between humans and animals and culture and nature. 3) How wild animals were aligned with scientific and cultural beliefs that were particular to Roman society. 4) How animals were employed to signify foreign countries and how some epic animals came to be symbolic of nations. 5) How Roman epic authors represented particular aspects of animal behaviours with fresh insight, sometimes ignoring traditional representations and historiographic sources.

The study of perfection, progress and evolution is a central theme in the history of ideas. This thesis explores this theme seen and understood as part of a discourse in the new fields of anthropology, sociology and psychology in the nineteenth century. A particular focus is on the stance taken by philosophers, scientists and writers in the discussion of theories of human physical and mental evolution, as well as on their views concerning the nature of social progress and historical change. The wisdom and feasibility of improving the human species is discussed alongside an analysis of new methods of investigating and measuring physical and mental attributes of the human organism. The instruments used to assess the development of mind, body and society are described, and are viewed as part of an increased emphasis on the use of technology as an integral part of modern life, and as a means toward the ordered gathering of information in social-scientific practice. An international perspective is taken by observing the way in which ideas about the physical and mental development of humankind was discussed in light and consequence of English and European scientific exploration in the Southern Hemisphere. Further, an evaluation is made of the manner of the spread of new thought in the social sciences from the intellectual and cultural �centre� of England and Europe to the Anglo-European community located at the �periphery� in Australia in the late nineteenth century. In particular the educative role played by the non-professional enthusiast as a pivotal conduit for the dissemination of these ideas is highlighted and linked back to a significant tradition of amateur scholarship as a central phenomenon in the study of the history of ideas.