Text in Afrikaans / Adolescent behaviour is characterised as a cognitive, social and personality developing phase. Hormones can have a big influence on the cognitive and social developing of an adolescent boy. Adolescent boy’s behaviour can influence their attitudes towards developing of values. Moral values develop during adolescence. Limitations in the developing of cognitive skills in adolescent boys can lead to immoral experimenting. Attitudes of anxiety and a low self confidence can develop. Licentiousness is when a person acts outside the norm of moral values of an environment. Sexual licentiousness is behaviour that is unacceptable in social norms of the environment. Moral values are behaviour that is acceptable in a social environment. An Adolescent with a larcenous lifestyle does not have any moral values. The descriptive research method is used for the problem statement and to enquire into the objectives of the research. The Social Development Theory possesses to the enormous power to elevate and accelerate the expansion and development of human capabilities in any field. Social development organises human energies and activities at higher levels to achieve greater results. Development increases the utilisation of human potential. The question that is being asked is: Which factors influence adolescent boys’ attitudes towards sexual licentiousness and which socio educational situations can decrease the complex problem. The adolescent, however, still experiences problems in making the appropriate decisions in life. Decisions that may have far reaching implications for their future. / Adolessensie is ‘n fase van kognitiewe, sosiale en persoonlikheidontwikkeling. Hormone in die adolessente fase by seuns kan ‘n invloed hê op die kognitiewe en sosiale ontwikkeling van die adolessent. Dit kan veroorsaak dat adolessente op ‘n baie vroeë ouderdom gekonfronteer word met hul houdings tot ontwikkeling. Morele waardes ontwikkel tydens adolessensie. Morele onrypheid by die adolessent kan bly voortbestaan as gevolg van kognitiewe beperkings. Dit veroorsaak houdings van minderwaardigheid en vrees. Losbandigheid word in die morele sin gebruik as ’n persoon onsedelik lewe. ’n Adolessent met ’n losbandige leefstyl het ’n gebrek aan sedelike kodes. Sedes is gewoontes en gedrag wat deur ’n sosiale gemeenskap as normaal beskou word. Seksuele losbandigheid is gedrag in stryd met goeie waardes van die sosiale omgewing. Die beskywende kwantitatiewe navorsingsmetode is gebruik om die probleemstelling en doelwitte te ondersoek. Die sosiale ontwikkelingsteorie is gebruik as ‘n komponent om die proses waar die adolessent menslike vaardighede en houdings ontwikkel te beskryf. Die vrae wat ontstaan is dus: Eertens: Watter faktore gee aanleiding tot adolessente se houdings ten op sigte van seksuele losbandigheid Tweedens: Is daar sosio-opvoedkundige situasies wat die verskynsel kan verminder? Die adolessent ondervind steeds probleme om regte besluite in die allerdaagse lewe te neem. Besluite wat vêrrykende gevolge vir die toekoms inhou. / Educational Studies / M. Ed. (Sosio-Opvoedkunde)

Text in Afrikaans, abstracts in English and Afrikaans / Adolescent behaviour is characterised as a cognitive, social and personality developing phase. Hormones can have a big influence on the cognitive and social developing of an adolescent boy. Adolescent boy’s behaviour can influence their attitudes towards developing of values. Moral values develop during adolescence. Limitations in the developing of cognitive skills in adolescent boys can lead to immoral experimenting. Attitudes of anxiety and a low self confidence can develop. Licentiousness is when a person acts outside the norm of moral values of an environment. Sexual licentiousness is behaviour that is unacceptable in social norms of the environment. Moral values are behaviour that is acceptable in a social environment. An Adolescent with a larcenous lifestyle does not have any moral values. The descriptive research method is used for the problem statement and to enquire into the objectives of the research. The Social Development Theory possesses to the enormous power to elevate and accelerate the expansion and development of human capabilities in any field. Social development organises human energies and activities at higher levels to achieve greater results. Development increases the utilisation of human potential. The question that is being asked is: Which factors influence adolescent boys’ attitudes towards sexual licentiousness and which socio educational situations can decrease the complex problem. The adolescent, however, still experiences problems in making the appropriate decisions in life. Decisions that may have far reaching implications for their future. / Adolessensie is ‘n fase van kognitiewe, sosiale en persoonlikheidontwikkeling. Hormone in die adolessente fase by seuns kan ‘n invloed hê op die kognitiewe en sosiale ontwikkeling van die adolessent. Dit kan veroorsaak dat adolessente op ‘n baie vroeë ouderdom gekonfronteer word met hul houdings tot ontwikkeling. Morele waardes ontwikkel tydens adolessensie. Morele onrypheid by die adolessent kan bly voortbestaan as gevolg van kognitiewe beperkings. Dit veroorsaak houdings van minderwaardigheid en vrees. Losbandigheid word in die morele sin gebruik as ’n persoon onsedelik lewe. ’n Adolessent met ’n losbandige leefstyl het ’n gebrek aan sedelike kodes. Sedes is gewoontes en gedrag wat deur ’n sosiale gemeenskap as normaal beskou word. Seksuele losbandigheid is gedrag in stryd met goeie waardes van die sosiale omgewing. Die beskywende kwantitatiewe navorsingsmetode is gebruik om die probleemstelling en doelwitte te ondersoek. Die sosiale ontwikkelingsteorie is gebruik as ‘n komponent om die proses waar die adolessent menslike vaardighede en houdings ontwikkel te beskryf. Die vrae wat ontstaan is dus: Eertens: Watter faktore gee aanleiding tot adolessente se houdings ten op sigte van seksuele losbandigheid Tweedens: Is daar sosio-opvoedkundige situasies wat die verskynsel kan verminder? Die adolessent ondervind steeds probleme om regte besluite in die allerdaagse lewe te neem. Besluite wat vêrrykende gevolge vir die toekoms inhou. / Educational Studies / M. Ed. (Sosio-Opvoedkunde)

Louis-François-Armand de Vignerot du Plessis, maréchal de France, est devenu duc de Richelieu en 1715. Peu connu de l’histoire de France, il est surtout célèbre pour ses nombreux scandales, son amour des femmes et des fêtes. Arrière-petit neveu du célèbre cardinal de Richelieu, il est avant tout un homme appartenant à la haute noblesse française de cette fin du XVIIème siècle et du XVIIIème siècle. Son existence est donc le reflet de la vie, des habitudes et des coutumes de cette élite. Homme de paradoxes, bien ancré dans son siècle, provocateur et libertin, né en 1696 il reste néanmoins profondément marqué par le règne précédent, celui de Louis XIV, dont il est le filleul. Grand mécène il ne possède guère d’œuvres des philosophes des Lumières, exception faite de son ami Voltaire. Enfin celui que l’on surnomme « l’Alcibiade français », proche et ami intime du roi Louis XV, est le courtisan modèle, le parfait gentilhomme de cour. Il est surtout et avant tout un grand homme de guerre, fin stratège, dont les qualités sont trop souvent éclipsées par ses nombreuses frasques. Il participe aux différents conflits qui s’égrènent tout au long du XVIIIème siècle. Il est présent lors de la guerre de succession de Pologne de 1733 à 1738. C’est en 1745 à la bataille de Fontenoy et davantage en 1756 que le duc de Richelieu révèle tous ses talents. Il est élevé à la dignité de maréchal de France en 1748. Enfin toutes ces qualités que nous venons sommairement de mentionner et qui composent la personnalité si particulière de cet homme se révèlent bien utiles dans sa dernière fonction de gouverneur de Guyenne qu’il occupe dès 1755. Pour cette nouvelle mission il faut au duc de Richelieu toute son intelligence, son charisme et son habileté, faisant tantôt preuve d’autorité et de fermeté, tantôt de diplomatie, il a été ambassadeur à Vienne et à Dresde entre 1725 et 1729 et en 1747. Là encore il est intéressant de voir de quelle manière il a su marquer de son empreinte la province de Guyenne. Il meurt en 1788 après avoir traversé tout le XVIIIème siècle après une vie bien remplie. / Louis-François-Armand of Vignerot du Plessis, marshal of France, duke of Richelieu in 1715. Almost forgotten by history of France, he is especially famous for his numerous scandals, his love of the women. It is not a question of accomplishing a simple biography of this man but much more of studying the several subjects procreated by this figure. The son of great-nephew of the famous cardinal Richelieu, he is first of all a member of the high French nobility of this end of the XVIIth century up to the end of XVIIIth century. His existence is therefore the image of life, habits and usages, of the nobility. Man of paradoxes, anchored well in his century, libertine, born in 1696 he remains however profoundly marked by the previous, Louis XIV’s reign, the godson of whom he is. Protector of the arts he hasn’t in his library the writings of the Enlighment philosophers, except these written by his friend Voltaire. Finally, the man called by his contemporaries “French Alcibiades", close and intimate friend of the king Louis XV, is a model sycophant, the perfect gentleman of courtyard. The military activities taking a big part of his life, he is also a great warrior, fine strategist, whose qualities are too often eclipsed by his numerous scandals. He participates in different conflicts which shell throughout the XVIIIth century. Serving honestly during the Polish succession war (1733 – 1738), the duke of Richelieu displays all his military talents in 1745 at the battle of Fontenoy and even more in 1756 (siege of Minorca). He rose to the rank of marshal of France in 1748 becoming, above all, a great figure of the French military history. Finally all his summarily mentioned qualities, shaping such a particular personality, turn out to be very useful in his last function of governor of Guyenne he was given in 1755. This new mission demands all his intelligence, charisma and skills, for showing in turn his authority and firmness but also a diplomacy, which has not been strange for him as former ambassador in Vienna (1725 - 1729) and in Dresden (1747). It’s very much interesting to observe how the duke’s personality influenced the governed province. He ends his well filled life in 1788 having lived almost all XVIII century.

Cette thèse se propose d'étudier l'interaction existant entre connaissance de soi, des autres et du monde dans l'Histoire de ma vie de Casanova. Souvent considérée comme un immense « tableau de mœurs » de la société du dix-huitième siècle, on a pourtant peu évalué ses dimensions historiques, sociologiques et philosophiques. Or, elle constitue une étape intéressante dans l'histoire littéraire, tout en occupant une place à part : en effet, le Vénitien n'est ni un moraliste au sens classique du terme, ni un théoricien des mœurs comme Voltaire. Son œuvre parvient pourtant peut-être mieux que ces deux modèles à rendre compte de la complexité du réel, et ce grâce à une « science des mœurs » (telle qu'elle a par exemple été théorisée par Charles Duclos dans ses Considérations sur les mœurs de ce siècle) qu'il expérimente non seulement sur lui-même, mais aussi sur autrui. Casanova entretient néanmoins l'ambiguïté sur ses intentions : faut-il prendre au sérieux cet « instituteur de morale » qui prétend livrer à ses lecteurs un « miroir magique » pour qu'ils puissent s'y mirer et, éventuellement, se corriger ? Il convient d'examiner comment se crée cet ethos de l'instituteur dans les écrits philosophiques critiques de Casanova (l'Essai de critique sur les sciences, sur les mœurs et sur les arts, notamment) et dans quelle mesure cette construction de soi peut s'appliquer à l'Histoire de ma vie. Ceci nous amène à un troisième niveau d'analyse : celui qui met en jeu les interactions entre les fictions de soi (et, au premier chef, les modèles romanesques) auxquelles Casanova fait appel pour rendre compte de la réalité dans ses Mémoires et la théorisation qu'il fait de sa propre expérience. / This thesis surveys the connexion between three formes of knowledge: of self, of others and of the world in Casanova's Histoire de ma vie. Often regarded as a great “picture of manners” of 18th century society, its historical, sociological and philosophical dimensions have been slightly appraised, though. Nevertheless, his autobiographical work stands as an remarkable moment in the history of litterature, and in the same time merits a place of his own, for the Venitian is neither a moralist in the classical sense of the word, nor a theorist of manners such as Voltaire. However, he is maybe more gifted than these two models to give account of the complexity of real, thanks to a “science of manners” (as it had been theorized, for instance, by Charles Duclos in his Considérations sur les moeurs de ce siècle) that he implements not only in himself, but also in his fellow men. Nevertheless, Casanova remains unclear about his intentions: should we take seriously this “moral teacher” who wishes to offer his readers a “magical mirror” so they would gaze at -and eventually even correct- themselves? It is worth considering how this ethos of the teacher arises in the philosophical writings of Casanova (most of all, the Essai de critique sur les sciences, sur les moeurs et sur les arts) and in what degree this construction of self can be applied to Histoire de ma vie. This leads us to a third level of analysis: the connexion existing between the fictions of self used by Casanova (first of all, models out of novels) to give account of reality in his Mémoires and his theorisation of his own life.

Né en 1630, sous la plume du moine espagnol Tirso de Molina, le personnage de Don Juan n’a cessé d’inspirer les auteurs, au point de devenir un véritable mythe littéraire. On ne saurait, désormais, l’évoquer sans mentionner quelques œuvres majeures, telles que le Dom Juan de Molière ou le Don Giovanni de Mozart. S’il est difficile de trouver, au 20ème siècle, des réécritures du scénario mythique susceptibles de rivaliser avec ces illustres noms, il est indéniable que ce dernier demeure productif. La France offre, à elle seule, des preuves de cette vitalité. En effet, l’histoire de Don Juan continue à inspirer les auteurs. Elle semble même avoir conquis de nouveaux genres littéraires : longtemps cantonné au théâtre, c’est, pourtant, dans le genre romanesque que le héros mythique trouve actuellement ses traitements les plus originaux.Mais ces réécritures littéraires sont enrichies, au 20ème siècle, par deux apports fondamentaux. La critique, tout d’abord, qui multiplie les angles d’approche sur le mythe et entretient, à son tour, un dialogue fertile avec les œuvres de fiction. Cette dimension réflexive renouvelle considérablement le regard porté sur la fable donjuanesque. Le cinéma, ensuite, qui, en s’emparant du mythe, en propose de nouvelles lectures. Cependant, cette productivité ne doit pas occulter un constat : pour s’adapter à notre époque, le canevas mythique a souffert de nombreuses modifications. Ces dernières sont-elles la preuve de la plasticité du mythe et la garantie de sa survie ou, au contraire, des étapes pouvant aboutir à sa déconstruction ? Il importera de se demander, en définitive, si Don Juan ne risque pas d’être victime de la fascination qu’il inspire. / Born in 1630 from the Spanish monk Tirso de Molina’s quill, the character of Don Juan has never stopped inspiring writers to the point of becoming a true literary myth. Nowadays, one could not evoke it without mentioning a few masterpieces such as Dom Juan by Molière or the opera Don Giovanni by Mozart. Even if it is hard to find in the 20th century, rewritings of the mythical scenario that can vie with these illustrious names, it is however undeniable that it remains very productive. France itself gives numerous proves to this vitality. Indeed, the story of Don Juan keeps on inspiring authors. It even seems to conquer new literary genres: confined for a long time to theatre only, it is however in the domain of fiction that the mythical hero experiences nowadays his most original uses.But these literary rewritings are completed and enriched in the 20th century by two essential contributions. Firstly reviews have multiplied the different views on the myth and have maintained fertile conversations with fictional works. The birth in the literary world of this reflexive dimension considerably transforms the vision shared on this Don Juan fable. Secondly, the cinema embraces the myth and offers new reading propositions. However this productivity should not overshadow this fact: the myth has been adapted to our times. It has undergone many transformations. Are they the proof of the myth’s plasticity and the warrant of its survival or, on the contrary, are they steps that might lead to its destruction? At the end of the day, will Don Juan risk to be the victim of the fascination it inspires?

The global spread of HIV and Aids has greatly exceeded the most pessimistic projections. Infection rates are not declining and human tragedy is escalating. South Africa is a nation in mourning. If one is not infected, one is affected. Notwithstanding the catastrophic effects that are already being experienced, the full consequences of the pandemic seem yet to be felt. Developmental psychology and ecological systems theory were used in this study to examine the research problem. It has become necessary to determine the level of knowledge that adolescents have of HIV and Aids and whether Life Skills programmes stimulate any change in behaviour. This initially took the form of a quantitative study in which questionnaires were administered. A combination of quantitative and qualitative research (focus group interviews) was applied for verification. The goals of the research were achieved, providing valuable findings, confirming that there has been no behaviour change and adolescent knowledge remains inadequate. South African adolescents have insufficient knowledge of responsible sexual behaviour. Recommendations with regard to the content and course of the programme as well as further research are formulated as a result of the conclusions. / Educational Studies / M.Ed. (Socio-Education)

The global spread of HIV and Aids has greatly exceeded the most pessimistic projections. Infection rates are not declining and human tragedy is escalating. South Africa is a nation in mourning. If one is not infected, one is affected. Notwithstanding the catastrophic effects that are already being experienced, the full consequences of the pandemic seem yet to be felt. Developmental psychology and ecological systems theory were used in this study to examine the research problem. It has become necessary to determine the level of knowledge that adolescents have of HIV and Aids and whether Life Skills programmes stimulate any change in behaviour. This initially took the form of a quantitative study in which questionnaires were administered. A combination of quantitative and qualitative research (focus group interviews) was applied for verification. The goals of the research were achieved, providing valuable findings, confirming that there has been no behaviour change and adolescent knowledge remains inadequate. South African adolescents have insufficient knowledge of responsible sexual behaviour. Recommendations with regard to the content and course of the programme as well as further research are formulated as a result of the conclusions. / Educational Studies / M.Ed. (Socio-Education)