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The field of behavioural finance remains to be a major criticizer to the efficient market hypothesis, claiming all humans of being rational. Some argues for the lack of behavioural aspects of investors being a main cause to the financial crisis of 2008, due to tendencies of them following same investment paths. Understanding investors’ sights and approaches is important as behavioural differences can contribute to further enhancements in the financial markets. This study examines the approaches towards the financial markets of managers of actively managed mutual funds in Sweden. By interviewing six managers of actively managed mutual funds, representative conclusions could be drawn, although, not statistically significant as for the lack of supporting numbers of significance. Representatively for the participants in this thesis, the overall estimation of the markets is considered to be efficient to some extent, but do occasionally indicate for having flaws, of which the managers are taken advantage of. Behaving rationally was found to be representative when deciding what and when to invest. Confidence have been proven to be a common attribute among the managers influencing their decisions and investments. You obtain less without confidence than you would have with it. Although, too much confidence can be damageable. There is no point of thinking of hindsight as afterthoughts does not change your past decision. / Beteendefinansiering som ämne är än idag en stor del av kritiken mot den effektiva marknadshypotesen som antar att alla människor är rationella i sitt beteende. Vissa påstår att de bristande beteendemässiga aspekterna är nästintill en huvudanledning till varför finanskrisen 2008 blev som det blev på grund av tendensen av att flertalet investerare följer samma spår. Att förstå hur investerare ser och angriper finansiella marknader är viktigt då det vidare kan möjliggöra för förbättringar på dem marknaderna. Denna studie undersöker förvaltares angreppssätt mot marknader för aktivt förvaltade fonder i Sverige. Genom att intervjua sex förvaltare för aktivt förvaltade fonder har representativa slutsatser kunnat dras, dock inte signifikanta, då metodologin brister i signifikanta siffror som stöd. Respondenternas syn på marknaden antas vara effektiv överlag, men som emellanåt indikerar för ineffektivitet. Att bete sig rationellt resulterade även det för att vara representativt gällande i vad och när man ska investera. Självförtroende i det man som förvaltare sysslar med på en daglig basis är viktigt att ha och är bevisat, dock inte med signifikant stöd av siffror, vara ett gemensamt attribut bland förvaltarna. Har man inte självförtroende som fondförvaltare kan det leda till brister, likt om man har för gott sådant. Det är heller ingen idé att tänka på vad man borde göra i efterhand då sådana eftersläpande tankar inte kan påverka dåtida beslut.

Notre recherche interroge la philosophie existentielle du premier Sartre en la replaçant dans le paysage de la philosophie française post-comtienne du début du XXe siècle et en restituant un moment anthropologique où le problème de la magie traverse les sciences psychologiques et sociales. En suivant les différentes voies du transfert de conceptualité par lequel la notion de magie devient chez Sartre le magique, nous étudions trois pôles de l'ontologie phénoménologique sartrienne, à savoir la conscience intentionnelle, la réalité-humaine et l'être-dans-le-monde. Notre hypothèse est que, selon différentes modalités allant de la thématisation à l'effacement, le magique joue un rôle déterminant dans l'élaboration de l'existentialisme dont nous retraçons la genèse à partir des premiers travaux philosophiques et écrits littéraires de 1927. Face à l'héritage d'une anthropologie positiviste à la méthodologie analytique, Sartre privilégie une approche synthétique et conçoit la conscience dans ses dimensions affective et irrationnelle. Les figures de la pensée magique sont alors mobilisées pour penser l'ouverture au monde de la conscience ainsi que ses rapports à soi et aux autres dans les termes d'une spontanéité irréfléchie et absolue. Nous faisons ensuite retour sur l'anthropologie sartrienne telle qu'elle conçoit la réalité-humaine à partir de ses attitudes et de ses conduites, et notamment à travers la manière dont elle affronte sa propre liberté, fondamentalement et irrémédiablement exposée à la contradiction. Cette structure de la réalité-humaine comme projet existentiel conduit Sartre à repenser l'être-dans-le-monde à partir de ce que nous appelons la dépossession originaire par laquelle l'ontologie est ramenée au magique. / This research deals with Sartre's early existential philosophy by resituating it in the field of French post-Comtian philosophy in the early twentieth century and by re-establishing an anthropological moment in which the issue of magic is explored in the psychological and social sciences. Following the different paths of the conceptual exchange through which the notion of magic becomes that the magical in Sartre's view, we study three poles of sartrian phenomenological ontology : intentional consciousness, human reality and being-in-the-world. The hypothesis advanced by this thesis is that the magical, according to different modes ranging from topicalization through obliteration, plays a determining role in the elaboration of existentialism whose genesis is traced here from Sartre's very first writings in 1927.Faced with the legacy of a positivist anthropology in terms of an analytical methodology, Sartre privileges a synthetic approach and conceives consciousness in its affective and irrational aspects. Images of magical thought are called upon for rethinking openness to the world of consciousness and its relationship to itself and to Others. Returning to Sartrian anthropology, we question how consciousness can be grasped as an irreflexive and absolute spontaneity and how human reality is interpreted through its attitudes and behaviours; in particular through the way it faces its own freedom which is fundamentally and irremediably exposed to contradiction. This structure of human reality as existential project leads Sartre to reconsider being-in-the-world as based in originary dispossession through which ontology is brought back to the magical.

Univerzita Karlova v Praze Filosofická fakulta katedra estetiky Diploma thesis Šimon Svěrák Situation of the Surrealist Subject (abstract) 2012 thesis supervisor: prof. PhDr. Vlastimil Zuska, CSc. Abstract This thesis focuses on the situation of a substantial subject in the historical development of the surrealist experience and confronts it with our original postmodern interpretation of thoughts of early Marx. The surrealist consciousness is based on a dialectical opposition between rational and irrational elements of cognitive processes. André Breton apprehends this dialectics under the perspective of love life and relates it to values of love, freedom and poetry. Nevertheless, this conception changes in the immanent development of the surrealist consciousness from Breton over the work and thoughts Salvador Dalí and Mikuláš Medek to Vratislav Effenberger. Effenberger removes positive values from surrealism and puts emphasis on the critical functions of the irrational. On the psychological field, all these ideas are based on the conception of the unconscious which means there is the substantial approach in them. Our critical interpretation of Marx shows, that the surrealist concept of subject is in the contradiction with its substantial determination. The subject has to be perceived as the essential...

In this thesis, the theory of rational irrationality is used to explore the incentives behind seemingly irrational beliefs held by a large part of the contemporary American society towards anthropogenic climate change. Applying causal analysis, three questions are answered: "is it rationally irrational for people to be indifferent towards climate change?" "Are Americans inherently more likely than others to hold irrational beliefs about global issues such as climate change?" If so, "is this phenomenon rooted in certain values that constitute the American identity?" The author focuses on specific "American values" and uses statistics and recent empirical studies to find correlations and causality between those values and the exhibited behavior of individuals, while discussing its possible causes and implications. The study concludes that the root cause of irresponsibility of the American citizen towards climate change is a lack of social mechanisms rewarding individuals for holding epistemologically accurate beliefs. The author then proposes a set of general measures to be prioritized in order to improve social reward mechanisms in the American society. If implemented, those measures should be able to effectively enforce epistemic rationality in the U.S. political debate, which is desirable...