Over the course of four sections this PhD examines the ways in which the Aristotelian, Stoic and Epicurean philosophers portray bodily activity. In particular, it argues that their claims regarding bodies' natural tendency to preserve themselves, and seek out the goods capable of promoting their well-being, came to influence Hobbes's and Spinoza's later accounts of natural, animal and social behaviour. The first section presents the ancient accounts of natural and animal bodily tendencies and explores the specific ways in which the Aristotelian, Stoic and Epicurean views on animal desires came to complement and diverge from each other. After investigating the perceived links between natural philosophy, psychology and ethics, the section proceeds to consider how the ancients used this 'unified' view of nature to guide their accounts of the soul's primary appetites and desires. Also examined is the extent to which civil society is portrayed as a means of securing the individual against others, and how Aristotelian philia, Theophrastian oikeiotês and Stoic oikeiōsis came to stand in opposition to the fear-driven and compact-based accounts of social formation favoured by the Epicureans. The second section considers how the ancient accounts of impulsive behaviour and social formation were received and diffused via new editions of ancient texts, eclectic readings of Aristotle, and the attempts of Neostoic and Neoepicurean authors to update and systematise those philosophies from the late sixteenth century onwards. The particular treatments of Hellenistic thought by authors such as Justus Lipsius, Hugo Grotius and Pierre Gassendi are considered in detail and are placed within the context of the growing trend to use Stoic and Epicurean thought to replace the authority of Aristotle in the areas of science, psychology, and politics. The final two sections are devoted respectively to considering the ways in which Hobbes and Spinoza encountered the Hellenistic accounts of bodies and demonstrating how these earlier accounts came to feature in each of their own discussions of bodily tendencies. Engaging with a wide range of their texts, each section develops the many nuances and contours that emerged as both writers developed and fine-tuned their accounts of bodily actions. This reveals the many ways in which the ancient accounts of self-preservation helped to unify large aspects of Hobbes's and Spinoza's own philosophical corpus, while equally showing how a well-developed account of bodily tendencies might challenge the scholastic worldview and expand further the boundaries of the so-called 'New Science'.

In his dialogues, Plato presents different ways in which to understand the relation between Forms and particulars. In the Symposium, we are presented with yet another, hitherto unidentified Form-particular relation: the relation is Love (Erôs), which binds together Form and particular in a generative manner, fulfilling all the metaphysical requirements of the individual’s qualification by participation. Love in relation to the beautiful motivates human action to desire for knowledge of the Form, resulting in the lover actively cultivating and bringing into being new beauty in the world, and in herself. Chapters 1 and 2 of this thesis offer a survey of the arguments and examples Plato puts forward in the text of the corpus regarding the nature of Forms and the nature of participation, alongside a framework of the traditional interpretations of these two Platonic concepts in the literature. Chapter 3 turns to a close examination of Erôs in the Symposium, arguing that the love Plato presents in this dialogue is of a different sort than appetitive emotion. It is an aesthetic and intellectual attraction, capable of stimulating cognitive achievement. Erôs, however, does not stop there. The lover is led not only to contemplation of beauty, but to the generation of beauty, which is the subject of Chapter 4. The emotive-turn-to-cognitive relation of Erôs, I argue, is the clearest picture Plato paints of how possession of properties can be explained through participation in Forms. Erôs leads the lover to produce beauty in the world and in the soul, which explains how love in relation to the beautiful can lead to becoming beautiful. The object of love is the generation of beauty, the mortal mechanism of participation in the Form by which the lover herself becomes beautiful. Finally, Chapter 5 focusses on beauty itself and its role in moral education. Beauty, for Plato, is required for creative generation and can be understood as a uniquely powerful virtue of soul.

Cattle grazing patterns on Lehmann lovegrass rangelands often create heavily-grazed (HG) areas surrounded by lightly-grazed (LG) or ungrazed patches. The purpose of this study was to characterize the forage resource and ingestive behavior of cattle grazing Lehmann lovegrass plants in both LG and HG patches on the Santa Rita Experimental Range. The general hypothesis was that residual bunchgrass vegetation resulted in sward characteristics which physically inhibited the efficiency of cattle grazing by increasing the manipulative activity per harvested bite. The overall heights of residual stems and green tillers averaged 70 and 49 cm for LG, 8 and 9 cm for HG patches. Biomass of total standing crop (SC), residual vegetation (RV) and green herbage (GH) averaged 4159, 3395 and 764 kg/ha for LG, 345, 185 and 160 kg/ha for HG patches, respectively. Bulk density of SC, RV and GH of LG and HG patches averaged 58, 48, and 19 [(gm/cm³) X 10⁻⁵] for LG, 38, 23 and 20 [(gm/cm³) X 10⁻⁵] for HG patches, respectively. The ratio of green herbage to residual vegetation averaged 0.22 for LG and 0.86 for HG patches. The different sward structure of LG and HG patches affected the ingestive behavior of the grazing cows. Overall handling time for each grazing bite averaged 1.5 and 1.2 sec/bite in LG and HG patches, respectively. Cows employed different foraging tactics in response to the dynamic changes of the sward conditions. Cows employed top biting extensively to harvest the seed-head and other green herbage at the top of the sward surface. As the height of residual stems increased and dominated the upper strata of the sward, side and low biting were mainly used by the cows as grazing methods to bite the plants to reduce the manipulative activity. Avoidance of LG patches or preference for HG patches was related to the sward structure and largely shaped by the build-up of residual vegetation. Removal of residual vegetation through fire, mowing or heavy utilization for short periods late in the growing season to allow for more accessible green herbage could improve both animal and pasture utilization of the range resource.

The abundance of Lehmann lovegrass (Eragrostis lehmanniana, Nees.) on Arizona ranges prompted this research to evaluate the animal production and winter palatability of this species. Sulfurcoated urea (SCU) was applied to desert grassland range to minimize the risks of fertilization that are brought about by drought and unseasonable rainfall. Tebuthiuron (TEB) was also applied to pasture to document any beneficial effects on forage production and palatability. During the 2 years of this project, two experiments were conducted. A preference study examined forage and animal responses to one-time applications of fertilizer or herbicide treatments and combinations. The second experiment compared the potentials for improved animal production from SCU and SCU + TEB with untreated range. Results indicated that the fertilizer and combination treatments produced more forage than the untreated plots. Tebuthiuron improved forage production by 200 percent in the first year but reduced yields in the second year. The high rate of TEB was detrimental in both years. Forage utilization was improved by all treatments. Nitrogen increased the crude protein content of the grasses proportional to the rate applied. Tebuthiuron also enhanced the protein content of the forage. Total available carbohydrates were lowest in TEB treated forages, but digestibility was increased. Only the 31 lb SCU appeared to be economically profitable. However, excellent carry-over by the 60 SCU treatment suggested profitability after 3 years. Results from the grazing study indicated that production was significantly improved by both treatments. Although forage production was similar for the treatments, the SCU-only pasture provided superior animal gains and greater carrying capacity than the SCU + TEB pasture, even though forage digestibility and apparent disappearance were greater on the combination pasture. The difference in animal performance was attributed to low levels of carbohydrates available from the combination pasture. Treatment of Lehmann lovegrass/blue grama range with 40 SCU/acre appeared profitable for raising growing beef animals, but not for maintenance of a breeding cow herd.

This dissertation contributes to the literature on resiliency and character strengths. College students (N = 223) were administered questionnaires to determine the hassles they experienced in the last month, as well as their levels of life satisfaction, resiliency, and the four character strengths of Appreciation of Beauty and Excellence, Gratitude, Humility/Modesty, and Love. Reponses to the Ego Resiliency Scale were used to divide students into the following three groups: resilient, moderate-resilient, and low-resilient. Self-reported levels of life satisfaction, Appreciation of Beauty and Excellence, Gratitude, Humility/Modesty, and Love were compared across the three groups to determine whether they were significantly related to resiliency. The results indicate that Appreciation of Beauty and Excellence, Gratitude, and Humility/Modesty had a significant relationship with resiliency, but that Love did not. Resilient students' levels of Appreciation of Beauty and Excellence as well as Gratitude were significantly higher than those of low-resilient students. However, resilient students' levels of Humility/Modesty were significantly lower than those of low-resilient students. Although Love was not significantly related to resiliency, the levels of Love for resilient students were relatively higher than those of low-resilient students. Life satisfaction also was significantly related to resiliency. Resilient students' levels of life satisfaction were significantly higher than those of low-resilient students. Gratitude and Love predicted students' levels of life satisfaction. Therefore, Gratitude seems to be the essential character strength related to both resiliency and life satisfaction among college students.

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Engaging the question of postmodern ethical intersubjectivity in the work of Emmanuel Levinas and Luce Irigaray I attempt to move beyond Levinas sacrificial view of intersubjectivity with Irigaray's critique of sexual difference. I argue that Levinas view of ethical 'subjectivity' is violently conditioned by a necessary narcissim located in Levinas's description of the feminine dwelling. Instead of narcissim I argue with Irigaray for a way of love that offers an ethical relationship bonded in mutuality. This way of love is rooted in an understanding of the primordial matter of life as good for intersubjective-relationships that do not depend upon narcissim for connection. Concluding this study I suggest that his kind of intersubjectivity can be rooted in a primordial way of life found in the rhythm of breath.

This thesis studies the intertwinement of economy and emotions within the context of modernity. By investigating how work and romantic love interact in fiction films from the period 1930 to 1955, I seek to shed light on how two cultural practices that might normally be assumed to belong to separate dimensions of life – the economic and the emotional – are actually closely connected to each other. The examination of these interactions allows a better understanding of the process of modernisation, as well as the ways in which cultural differences matter in two national contexts: Sweden and Mexico. The thesis is structured into three overarching dimensions of analysis: space, gender and class. I seek to explain the relationship between work and romantic love within these dimensions using the concepts of emotional capital, respectability and worthiness. The results highlight the differences between the national cases. For example, films depicting the Swedish countryside represent both modern and non-modern domestic spaces when judged in terms of their configuration and appearance; however, certain traits of rural characters such as solidarity, closeness to nature and equality transcend into modern society and guide work and romantic love practices. In Mexico, the countryside is depicted at the core of national identity; however, this space is characterised by its non-modern nature. The countryside, according to films, must be reformed by notions of science and rationality. Film narratives show that through romantic love, the man modernises the non-modern woman. The gender analysis revealed that Swedish films endorse the Housewife Contract in Swedish society during this period. In Mexican films, a similar contract is found in the discourse of the modern nation but films endorse a broader interpretation. Mexican films show that whilst the patriarchal organisation of society is expected to loosen its grip in a modern society, a stable gender structure is desirable. The class analysis reveals that upward mobility is a desirable outcome in Swedish film stories. Women attain it through love while men do so through work. However, upward mobility is unacceptable in Mexican films; they instead endorse class permanence.

Sons and Lovers, The Rainbow, and Women in Love present sequentially in fictional version Lawrence's own personal journey into self-discovery in the form of a creation myth of sensual love which repeats the archetypal patterns of some of the great mythologies. It is the purpose of the following pages to show how these three novels reveal the major archetypal patterns of mythology as suggested by Joseph Campbell in his study, The Hero with A Thousand Faces.

Each stitch is a piece of me that I give, a moment of my life and a unit of my love, meticulously culminated into a universal visual language. The optimist in me knits for the cause, while my formalist counterpart works to make the images that sell my thoughts. I knit for the lovers.I make these objects as a practice and a confirmation of my optimism. I make these images to communicate and persuade as a serious contender while at the same time retaining my own optimism and sanity by promising to never take myself too seriously.