Title from title page of PDF (University of Missouri--St. Louis, viewed March 10, 2010). Includes bibliographical references.

The present study examined individuation and expectations for autonomous behavior (EAB) with incoming college freshmen and their parents. To test the theory that greater mismatch between young adults and their parents about EAB would be associated with more negative adjustment to college, Collins' (1990) Expectancy-Violation Model was applied. Data were initially collected with online questionnaires from incoming college freshmen and one of their parents before the transition to college. Follow-up data (W2) were collected three months later to assess adjustment to college. Individuation was measured with the Late Adolescence Individuation Questionnaire; EAB and reports of actual autonomous behavior were assessed with a measure based on the Psychological Separation Inventory. College student adjustment was measured with indicators of psychological well-being (i.e., psychosomatic symptoms, depressive symptoms, positive affect) and adaptation to college (i.e., college self-efficacy, satisfaction with college, and anticipated fall college grades). Open-ended data were collected from young adults and their parents describing topics of autonomy behavior where they perceived disagreement. A MANOVA indicated that there were significant differences between the four individuation groups (a) individuated (high connectedness and high separateness), (b) pseudoautonomous (low connectedness and high separateness), (c) dependent (high connectedness and low separateness), and (d) ambiguous (low connectedness and low separateness) on the young adults' adjustment to college. Post-hoc planned comparisons revealed that college students in the "individuated" group were consistently better off than those in the "ambiguous" group. Some support was found for the hypothesis that a higher discrepancy (a) between parent and young adult EAB and (b) between young adults' reports of expected versus actual autonomous behaviors was associated with lower W2 young adult well-being. Quality of parent-young adult communication was found to moderate some of these associations. Qualitative data somewhat supported the quantitative results, as well as illustrated unique areas for disagreement on EAB. Jointly, these quantitative and qualitative findings suggest that young adults' level of individuation from parents and a mismatch between parents' and young adults' perceptions of future autonomous behavior may impact college students' psychological well-being during the transition to college.

This paper attempts to clarify the role mass nouns play in our language, including what they designate and how they designate it. In particular, this paper focuses on demonstrating that mass nouns do not individuate the stuff they designate and consequences for this non-individuative theory. In order to demonstrate that mass nouns do not individuate, I examine grammatical rules for mass nouns and contrast them with rules for singular and plural count nouns. Furthermore, I examine several possible truth conditions for sentences involving mass nouns and demonstrate that no truth conditions which individuate are acceptable. Once this lack of individuation has been demonstrated, I examine issues that arise in language and metaphysics. This examination is necessary because most of our understanding of language and metaphysics centers around medium sized objects. Since mass nouns do not individuate, they are not designating medium sized objects. When examining developments in language, I suggest that the term “the” does not imply uniqueness but rather exhaustiveness and there is already an intuitive way to capture this in first order logic using universals. Furthermore, I suggest that stuff designated by mass nouns cannot be directly referred to and hence cannot occur in a singular term in first-order logic. Finally, I suggest that identity statements should be treated without the identity relation and instead using a biconditional and a universal. When examining developments in metaphysics, I suggest that there cannot be a criterion of identity for stuff because a criterion of identity asks what a single instance is and stuff does not occur in individual instances. Furthermore, I suggest that identity and persistence conditions differentiate for stuff in a way that they do not for individual things. Finally, I address what more must be done in order to have a complete treatment of mass nouns and stuff. This section focuses primarily on first-order logic and how to make stuff a value of a variable while maintaining ontological import. Work in this area still needs to be done and is, I believe, of significant importance. / Thesis (Master, Philosophy) -- Queen's University, 2007-09-27 08:36:48.049

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

In spite of many indications to the contrary, not least the tenor of the times which includes both the remnant left after the "death of God" as well as the rise of New Age religiosity, this thesis proposes, using feminist and feminine archetypal thinking, that the theory of culture that Christianity, and specifically Catholicism, formulates, is more relevant than ever for the culture it had a part in creating. Within the frame of Christian value reality, a "religion of relatedness" is centred on the Great Commandment which orders loving relatedness to God, then to oneself, and finally to others. What this has to mean in practice is that our relatedness to others depends on our relatedness with ourselves which depends on our relatedness to a beneficent God. Our relatedness to ourselves and to God can be appreciated and evaluated through the lens of Jungian thought - in particular Jung's theory of individuation. Our relatedness to others and the success of that as expressed in the health of our cultural milieu can be appreciated and evaluated through the lens of Lacanian discourse theory. Both individual and cultural growth are part of a developmental and maturation process leading to the "paradox, depth and intergenerational responsibility" that Fowler (1981) describes as characteristic of a Stage 5 level of faith in his Stages of Faith model. That complexity in Stage 5 understanding is seen as essential for growing out of the social and environmental problems that beset human life at this point in its history.

国立情報学研究所で電子化したコンテンツを使用している。

国立情報学研究所で電子化したコンテンツを使用している。

Thesis (M.A.)--Ohio University, June, 2009. / Title from PDF t.p. Includes bibliographical references.

Thesis (Ph. L.)--Catholic University of America, 2003. / Includes bibliographical references (leaves 74-79).

Diplomarbeit Hochschule für Angewandte Psychologie Zürich, 2006.