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In the Philosophy of Right, Hegel insists that a marriage is only established after a wedding ceremony has taken place but he provides no satisfactory justification for thinking this. In this paper, I attempt to provide some justifications for him. I advocate an interpretation of Hegel that (1) understands the declaration of consent uttered in the wedding ceremony to be a performative act whose force is what transforms a relationship into a marriage and that (2) understands Hegel’s general concept of personality to inform his requirement that the agreement to marry be declared publicly.

In this study, I have looked at pupils attitudes to reading based on an assumption from me that children seem to have a negative attitude to reading and that they don’t read much. My assumptions are based on my experience and research on reading, mainly reports from the National Agency (Skolverket, 2009) & (Skolverket, 2007). The purpose of the study is to gain a deeper knowledge and understanding of why they don’t read. My study is based on a survey in which students in third grade participated, and then based on the survey, two students were selected to participate in an interview. The results showed that students actually do read and they don’t really have anything against it, but they'd rather choose something else to do. These students chose to play computer, watch movies, or sit with the iPad instead of reading. The reason was simply that it was more enjoyable and less tiring than it is to read. One of the students said that the only way he saw for him to read more, was that the options he would rather chose simply disappeared.

The following thesis is an exploration of the themes of love and loss, and an examination of the concept of distance as a form of intimacy in my plays, Yours and Too much, too much, too many. / text

Parker (1996 ) suggests that all mothers experience maternal ambivalence , that is the feelings of love and hate directed simultaneously at one's own child . Furthermore Parker (1996 ) contends that this is a normal, healthy part of the development of the mother-child relationship . However due to social expectations around mothering the experience o f ambivalent feelings towards one's own child is considered abnormal and even pathological. As such any normal experiences of maternal ambivalence are experienced as deeply conflictual and distressing by the mothers. Price (1988 ) and Parker (1996 ) suggest that as a result of these deeply distressing experiences , mothers feel intense guilt and desperation which , if these become unmanageable , can lead to deep feelings of depression in the mother and even possibly child abuse. This study made use of directed focus groups and sought to explore the difficulties and tensions created by maternal ambivalence and to unpack the way in which mothers understood these experiences . The voice relational method of analysis was used to deepen the understanding of the participants stories. It became clear that maternal ambivalence was evident across these participant's narratives and was mediated by social expectations , as Parker (1996 ) proposed . The majority of these participants found these experiences incredibly distressing and deeply conflictual . They expressed the feeling of being alone in these experiences and interpreted these experiences as abnormal and sometimes even pathological . However , through the process of the focus groups the process of maternal ambivalence began to be normalised and reconstructed in a more enabling and supportive way. / Thesis (M.A.)-University of KwaZulu-Natal, 2006.

This thesis explores the subject of love and self-love in the Misanthrope of Moliere. The central issue is whether or not the main character, Alceste, is blinded by his own self-love. If so, does this blindness lead him to madness? My analysis shows that true love is not present in this play - and the reason for that is l'amour de I'autre. That is, both Alceste and Celimene are much too self-absorbed and preoccupied with self-love to be able to honour and cherish each other. In Alceste's case, the issue of blindness and illusion are also crucial elements that influence his ability to love. In the first chapter, I shall introduce these two elements and show how I'amour-propre causes Alceste to lose sight of reality. Then, in the second chapter, different aspects of love shall be examined, allowing me to illustrate how I'amour de I'autre is not achieved. Finally, the third chapter introduces the idea of self-love and l'amour-propre, distinguishes the two and shows how they lead the two characters of the Misanthrope to reject love. The theme of Amour-propre, as well as love mistreated or misunderstood, as subjects of literary works, are widespread during the seventeenth century. The play on illusion and reality, reason and madness, as well as the element of change and instability, as they appear in the Misanthrope, are familiar ground in Baroque theatre. Indeed, as Jean-Marie Apostolides notes in an article, the theatre is a space where new thoughts and ideologies are presented, where people, places and time are transformed and tested. This is undeniably what Moliere proposes to do in the Misanthrope and this project illustrates how this great playwright achieves that goal. In this thesis, I demonstrate how he brilliantly illustrates the social and philosophical influence of his time on individuals and its consequences. How does one react to such external forces? In Alceste's and Celimene's case, they each move in completely opposite directions in reaction to these external powers. The result of this, as well as of their forced union is what gives this play its strengths. For Moliere is able to show us the humour in such a marriage between a misanthrope and a coquette.

What I Meant to Say about Love is an ever-differing interstitial text which has left open spaces for artists, researchers, and teachers, called a/r/tographers, to contest the curriculum and pedagogy of reduction and pragmatic means-ends orientations that monopolize schools. This text wanders, meanders, and digresses to places where, through poetic inquiry, the notion that there is no pedagogy without love can be explored. In a broad understanding of midrash, as it is performed poetically, three years of an English teacher's life are recorded fictionally. James, the main character, discovers that love is a physically potent force that structures and deconstructs, just as it connects and disconnects. His story considers how the professional emphasis in education compartmentalizes and separates the inner life from the outer life. In love with life, with learning, and with others, the James of this story writes poetry to acknowledge love's power, and to restore its credibility in the classroom—that the lovers' discourse might be trusted again. This un/authorized autobiography ruptures the predictable stories of what it means to be a successful teacher by considering one teacher's journey as a limit case, examining phenomenologically how he connects his life of love and poetry to his classroom practice and how his students respond to his poetically charged way of being. My hope is that it might be possible to offer here, in this place, one poet's understanding and celebration of difference in the world. Recognizing the relationship between what is original and what is shifting, I hope to keep complexity and diversity alive, to resist answers, to continue to converse and traverse and transgress. Thus, with careful attention to poetry as a way of knowing and unknowing, and by attending to the paradox, humour, and irony in one poet's lived experiences, both public professings and inner confessings, as they are understood in relations of difference, or as they are understood in relations of decomposition and fertility, it is possible to consider how powerful emotive experiences, oftentimes relegated to the personal and therefore insignificant, can and do have profound transformational effects on praxis.

Meilė – viena dažniausių temų tiek literatūroje, mene, tiek mūsų gyvenime. Ją apibūdiname kaip gyvenimo pilnatvę, pagrindinį tikslą.Visų pirma, meilė yra šeimos pagrindas. Juk tvirta šeima negali egzistuoti be pagarbos vienas kitam, supratimo, palaikymo. Mūsų laikais ypač menkinamos santuokos vertybės. Tai paveikia ir tikinčiuosius. Net krikščionių šeimos jaučia netiesioginį spaudimą. Neišvengiamai susiduriama su masinės informacijos priemonių skelbiama informacija, kuri sukelia abejones Bažnyčios skelbiamomis tiesomis. Todėl aktualu kalbėtis apie santuoką, joje bręstančią krikščionišką meilę, kaip ji skleidžiasi ir kiek ji veiksminga sprendžiant krizes šeimoje. Būtent krikščioniška meilė padeda geriau suvokti savo pašaukimą šeimai ir jo vykdymą. Gyvenimas krikščioniškoje santuokoje yra daug daugiau, nei tam tikrų įsipareigojimų vykdymas. Tai yra asmenu nuoširdi tarpusavio bendrystė Savo darbo pirmoje dalyje yra aptartos meilės rūšys, kaip jos pinasi viena su kita, taip pat Katalikų Bažnyčios mokymas apie krikščionišką meilę, Antroje darbo dalyje bus aptarta krizių bei konfliktų samprata, jų atsiradimo priežastys. Pagal Katalikų Bažnyčios mokymą nagrinėjama krikščioniška meilė, kuri nurodoma kaip prevencija spręsti krizes bei konfliktus iškylančius šeimoje. Trečiojoje darbo dalyje bus aptarta meilės rūšių ir krikščioniškos meilės svarba ugdymo procese. Ketvirtojoje darbo dalyje bus aprašomas tyrimas: „Krikščioniškos meilės įtaka šeimoms... [toliau žr. visą tekstą] / Love is one of the biggest topics in the literature, art and in our life as well. It is described as the fullness of the life, the main goal. First of all, love is the basis of a family. A strong family can not exist without respect to each other, understanding and supporting. In our times it is belittled the values of a marriage. It influences believers too. Even Christians’ families feel indirect pressure. It is inevitably confronted with the information in the Media, which causes doubts about the truths of the Church. It is urgent to talk about a marriage, ripening Christian love in it, the way how this love spreads and the effectiveness of this love solving crises in a family. Christian love especially helps to perceive better the calling for a family and its fulfillment. Life in a Christian marriage is much more than fulfillment of some engagements. It is sincere community among persons. In the first part of my work there is discussed kinds of love, how they interlace with each other and also the teaching of the Catholic Church about Christian love. In the second part there will be discussed the conception of crises and conflicts and also the causes of their beginning. According to the teaching of the Catholic Church it is looked into Christian love which is indicated as the prevention to solve crises and conflicts in a family. In the third part there will be discussed kinds of love and the importance of Christian love in the process of upbringing. ... [to full text]

16-20 amžių poezija atpindi įvairias konceptualiąsias metaforas, kurios atlieka svarbų vaidmenį kalboje. Konceptualioji metafora yra giliai įsišaknijęs kalbos fenomenas, susijęs su žmogaus mąstymu, kurį atspindi kalba. Meilė yra viena iš dažniausiai sutinkamų konceptualiųjų metaforų poezijoje, kuri yra įkūnyta tiek abstrakčiuose,tiek konrečiuose dalykuose.Poezija perteikia kasdienio gyvenimo realijas, o konceptualioji metafora leidžia jas perteikti neįprastu būdu. / The poetry of the 16-20th centuries is abundant with various conceptual metaphors, which perform an important role in language. Conceptual metaphor is a deep rooted linguistic phenomenon which reflects human thinking, which is reflected through language. Love is one of the most frequently met conceptual metaphors in poetry where it is embodied in the abstract or concrete notions.Poetry conveys every day recurrences and conceptual metaphor enables us to see the world in a remarkable way.

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