Dashiell Hammett's fiction and detective pulps generally, offered the reader a chance to participate in vicarious power, by giving them a sense of the profession of detection, both in and out of the stories. It was the realism of the detective figure that allowed the audience to relate to him. What the detective offers the reader is an intensely powerful performance of masculinity that is at once ordinary in physicality and intelligence and extraordinary in the power it affords him. This power comes from his professional abilities, which allow him to transcend physical and class limitations. The detective story allows the reader to identify with the detective, and the detective pulps both in the stories and in their other sections offer the reader lessons in the profession of detection. Through this identification and education there is a kind of transference of the detective's power to the reader. The detective story offers the reader a chance to be powerful in a corrupt world, but since the detective is never able to fully rid the world of corruption, the story also offers the reader an opportunity to escape the corrupt world by putting the story down (essentially locating the corruption of the world within the pulp itself). In this escape, the reader inevitably feels happiness and contentment because his real world (though not as exciting or powerful as the detective's) is safe. / Graduation date: 2002

This study takes a phenomenological approach to squirt kayaking. It looks to examine mystical states of consciousness, as defined by William James, and flow theory, as defined by Mihaly Csikszentmihalyi, and focuses on what these experiences mean for participants of the squirt kayaking community. The study poses three research questions. (1) Do squirt kayakers experience mystical states of consciousness through squirt kayaking, and what does this experience mean? (2) Do squirt kayakers experience flow states of consciousness through squirt kayaking, and how was this experienced? (3) What is the mystery zombie or the mystery trance state, and how is it experienced? By posting messages on online message boards dedicated to squirt kayakers twenty participants responded to the post and were then contacted by telephone for an interview based off of an original questionnaire created for this study. The results show that mysticism and flow does occur through the squirt kayaking medium. Four primary themes emerged from the data about the experience and are as follows: defies expression, serious leisure, different realm, and the trance. Results indicate that there is not a distinctive difference between mysticism and flow, although further research should be done to support this. Also this study would suggest that further research be conducted concerning the build-up of carbon dioxide in the brain and its effects on mystical experiences. Implications of this research to look to challenge the concept of mysticism and flow by broadening what recreation offers its participants. Keywords: charc, flow, mystery trance, mystery zombie, mysticism

This thesis explores Wisdom Christology, the association of Jesus Christ and the mysterious and neglected biblical figure of Woman Wisdom. Because the descriptions of her bear a striking resemblance to the portrayal of Jesus Christ, I argue that they can be seen as two names for the same figure: Christ-Wisdom. This link between Jesus Christ and Woman Wisdom has some interesting repercussions in Christology. Firstly, it emphasizes the mysteriousness of Jesus Christ, preventing the illusion that Jesus Christ can be fully understood. In fact, the incarnation is a deepening of the mystery of God, meaning that theological language must rely on paradox and metaphor to describe the indescribable. I argue that the name Jesus Christ is inclusive, wide enough to hold many names, including that of Woman Wisdom, which he sanctifies so they become appropriate names for the divine. Secondly, the association of Jesus Christ with Woman Wisdom affects the gender of Jesus Christ. Throughout Christian history, there has been a gender fluidity in depictions of Jesus Christ, something legitimated by his full divinity. This does not mean his historical life as a male human being can be ignored, but although he was of the male sex, he arguably did not strictly adhere to socio-cultural gender expectations. Likewise, in Woman Wisdom, Jesus Christ provides an alternative, atypical way of being female. This relativizes the gender of Christ-Wisdom, pointing beyond it to the radical solidarity of the divine with all humanity in the incarnation. Thirdly, to view Christ as Wisdom changes the way gender is understood within the Church, the Body of Christ. If the Church is the representative of Christ-Wisdom, it is therefore a multi-gendered body in which Jesus Christ takes on male and female embodiment. In contrast to gendered ethical models, the Church thus has one ethical example in Christ-Wisdom, which all follow. Because of the various gifts of the Spirit, diversity remains, but is transformed so that differences, including gender, do not limit or determine the roles of believers in the Church, but remain part of the richness of the one Body under its one Head, Christ-Wisdom.

This thesis explores Wisdom Christology, the association of Jesus Christ and the mysterious and neglected biblical figure of Woman Wisdom. Because the descriptions of her bear a striking resemblance to the portrayal of Jesus Christ, I argue that they can be seen as two names for the same figure: Christ-Wisdom. This link between Jesus Christ and Woman Wisdom has some interesting repercussions in Christology. Firstly, it emphasizes the mysteriousness of Jesus Christ, preventing the illusion that Jesus Christ can be fully understood. In fact, the incarnation is a deepening of the mystery of God, meaning that theological language must rely on paradox and metaphor to describe the indescribable. I argue that the name Jesus Christ is inclusive, wide enough to hold many names, including that of Woman Wisdom, which he sanctifies so they become appropriate names for the divine. Secondly, the association of Jesus Christ with Woman Wisdom affects the gender of Jesus Christ. Throughout Christian history, there has been a gender fluidity in depictions of Jesus Christ, something legitimated by his full divinity. This does not mean his historical life as a male human being can be ignored, but although he was of the male sex, he arguably did not strictly adhere to socio-cultural gender expectations. Likewise, in Woman Wisdom, Jesus Christ provides an alternative, atypical way of being female. This relativizes the gender of Christ-Wisdom, pointing beyond it to the radical solidarity of the divine with all humanity in the incarnation. Thirdly, to view Christ as Wisdom changes the way gender is understood within the Church, the Body of Christ. If the Church is the representative of Christ-Wisdom, it is therefore a multi-gendered body in which Jesus Christ takes on male and female embodiment. In contrast to gendered ethical models, the Church thus has one ethical example in Christ-Wisdom, which all follow. Because of the various gifts of the Spirit, diversity remains, but is transformed so that differences, including gender, do not limit or determine the roles of believers in the Church, but remain part of the richness of the one Body under its one Head, Christ-Wisdom.

<p>The Biblical drama that was popular in England from the fourteenth to sixteenth centuries is a fruitful site for exploring the dissemination of political discourse. Unlike Fürstenspiegeln (mirrors for princes literature) or the tradition of royal civic triumphs, Biblical drama, whether presented as ambitious "history of the world" civic cycles or as individual plays put on by traveling companies or parish actors, did not attempt to define or proscribe ideals of kingly behavior. On the contrary, the superstars of the early English stage were tyrants, such as Herod, Pharoah, Pilate, and Lucifer. These figures were dressed in the most lavish costumes, assigned the longest and most elaborate speeches, and often supplied the actors who brought them to life with a substantial wage. This dissertation argues that these tyrants helped to ensure the enduring popularity of Biblical drama well into the Tudor period; their immoderation invited authors, actors, and audiences to imagine how the role of a king ought to be played, and to participate in a discourse of virtue and self-governance that was applicable to monarchs and commoners alike. </p><p>This work builds upon a growing scholarly awareness of what Theresa Coletti and Gail McMurray Gibson have called "the Tudor origins of medieval drama": namely, that our modern knowledge of "medieval" plays reflects and relies upon the sixteenth-century context in which they were preserved in manuscripts and continued to flourish in performance. The popularity of the tyrant-figures in these plays throughout the Tudor period - particularly in parts of the country that were reluctant to adapt to the ever-changing economic, judicial, and religious policies of the regime - suggests an enduring frustration with royal power that claimed to rule in the name of "the common good" yet never hesitated to achieve national obedience at the expense of economic, judicial, and religious continuity. Through an examination of surviving play-texts from the Chester Mystery Cycle and Digby MS 133 as well as documentation of performances in Cheshire and East Anglia, this dissertation chronicles Biblical drama's ability to serve as an important site of popular resistance to the Tudor dynasty, both before and after Protestantism became a matter of state policy.</p><p>Chapter One considers the Crown's surprisingly active involvement in the civic government of Chester between 1495 and 1521 in counterpoint with the early sixteenth century restructuring of the city's mystery cycle, and argues that the cycle's new opening pageant, The Fall of Lucifer, embodies Chester's fears about losing its traditional civic identity. Chapter Two examines Biblical drama's surprising ability to encourage resistance to tyranny through a reading of The Killing of the Children, which highlights the fleeting and unprofitable nature of earthly power in such a way as to resonate with audiences in the wake of Henry VIII's initial religious reforms of 1536. Chapter Three explores the capacious Mary Magdalen play, which addresses issues of succession, of national religious identity, and of female rule in ways that seem prescient of the controversial crowning of Henry VIII's eldest daughter in 1553. Chapter Four discusses the aftermath of the final performance of the Chester cycle in 1575: the city's mayor was accused of being no less of a tyrant than Herod himself for encouraging performance of a cycle seen by the Crown as "popish idolatry." The project concludes with a Shakespearean envoi: a consideration of Richard III that demonstrates that questions of tyranny and rightful governance remained as important at the end of the Tudor period as they were at the accession of Elizabeth's grandfather in 1485.</p> / Dissertation

More retail and service firms are using mystery shoppers in Taiwan to monitor their frontline operations and to assess their customer service, since the concern over whether their customers are truly satisfied is increasing. However, virtually nothing is known about whether the quality of the data collected by professional mystery shoppers is different or more reliable than that of shoppers disguised by general customers. Here we use a traditional statistics approach to assess the quality of data collected from both professional mystery shoppers and general customers. Feedback questionnaires from general customers and the potential use of mystery shoppers are made as a means of evaluating the service quality of cram schools in Taiwan. The purpose of this thesis is to show that the reliability of mystery shopping data made from professional mystery shoppers is higher than that of data made from general customers. With this question in mind, we conducted a two-step empirical research, as the amount of samples needed was insufficient. First, a primary study to examine the equality of population among branches was carried out in order to pool data from different branches. Then, the relative reliability of the surveys of mystery shoppers to general customers was examined by pooling data of the branches together. The findings provide evidence to suggest that reliable information could be obtained by pooling both shopper reports together. This empirical result also implied that well-trained mystery shoppers can make more objective observations and more effective assessments than general customers.

Harold Pinter is deeply intrigued by Franz Kafka&rsquo / s fiction. Both writers&rsquo / works are imbued with ambiguity or mystery, and the feelings of disintegration, evasiveness, and domination. The atmosphere of menace and terror permeate their works. Kafka&rsquo / s fiction is characterized by the existence of an invisible guilt, a prevailing sense of ambivalence and the impossibility to obtain knowledge from the omnipotent sources. The mainspring of menace in Pinter is usually the outside forces, which are latent and invisible. In Pinter&rsquo / s violent dramatic world, the individuals are subjected to an unreasonable treatment of torture, imprisonment and dehumanization. His recurrent theme of torture is in fact traceable to Kafka&rsquo / s themes of punishment and execution. The characters can find comfort neither in their physical surroundings nor in an understanding relationship with others, and finally they are driven into a state of disintegration of self-image. Man&rsquo / s predicament is reflected in a layered manner, embarking on his relationship with the outside world, and then moving towards his inner anguish about the self. This study focuses on the common aspects of the two literary figures in terms of the concept of menace. The sense of menace is reflected in certain human feelings like fear, insecurity and hopelessness. Menace may appear in a number of ways including physical, psychological and mental ways. However, the characters, in both Kafka&rsquo / s and Pinter&rsquo / s works, make use of some defense mechanisms to cope with menace. Evasiveness and inaction are efficient in situations where the dominant character exerts his power by means of the information obtained through questioning the victim. Pinter&rsquo / s characters also remain silent to protect themselves from the torture and violence exerted by the mechanism. The characters also question the system to gain insight to its true nature. Lastly, the individuals seek relief in self-delusion and denial of reality as the reality itself is essentially ruthless. All these coping strategies, however, prove fruitless in the end, and both Kafka&rsquo / s and Pinter&rsquo / s characters become a victim of unspecified menace.

This study takes a phenomenological approach to squirt kayaking. It looks to examine mystical states of consciousness, as defined by William James, and flow theory, as defined by Mihaly Csikszentmihalyi, and focuses on what these experiences mean for participants of the squirt kayaking community. The study poses three research questions. (1) Do squirt kayakers experience mystical states of consciousness through squirt kayaking, and what does this experience mean? (2) Do squirt kayakers experience flow states of consciousness through squirt kayaking, and how was this experienced? (3) What is the mystery zombie or the mystery trance state, and how is it experienced?By posting messages on online message boards dedicated to squirt kayakers twenty participants responded to the post and were then contacted by telephone for an interview based off of an original questionnaire created for this study. The results show that mysticism and flow does occur through the squirt kayaking medium. Four primary themes emerged from the data about the experience and are as follows: defies expression, serious leisure, different realm, and the trance.Results indicate that there is not a distinctive difference between mysticism and flow, although further research should be done to support this. Also this study would suggest that further research be conducted concerning the build-up of carbon dioxide in the brain and its effects on mystical experiences. Implications of this research to look to challenge the concept of mysticism and flow by broadening what recreation offers its participants. Keywords: charc, flow, mystery trance, mystery zombie, mysticism

Die ‚’Twilight’‘-Saga der Autorin Stephenie Meyer, welche die Geschichte von dem Vampir Edward und seiner menschlichen Geliebten erzählt, hat eine neue Phase des Vampir-Genres eingeläutet. Fernab von gesellschaftlich verankerten Mythen um die geheimnisvollen und gefährlichen Blutsauger, kreiert die Autorin ein neues Vampirbild. Das einst rücksichtslose, egoistische Monstrum ist gezähmt und tritt in Form eines aufopferungsvollen Liebhabers in Erscheinung. Für die Zielgruppe, weibliche Teenager und junge Erwachsene, ist Edward, der Prototyp des neuen Vampirs, schnell zum Idol avanciert. Rund um die ‚’Twilight’‘-Saga hat sich somit eine riesige, internationale Fangemeinschaft gebildet, die vorwiegend über das Internet den Vampirismus-Diskurs zum populärkulturellen Gegenstand werden ließ. Die neue Vampir-Begeisterung stellt jedoch nur den vorläufigen Höhepunkt einer langen Genre-Geschichte dar. Bereits seit der Entstehung des Vampir-Glaubens übt der Mythos vom blutsaugenden Wesen eine enorme Faszination auf die Menschen aus. Grund dafür ist seine Anlehnung an menschliche, meist tabuisierte Bedürfnisse und Wünsche, die mit Hilfe der Vampir-Metapher zum Ausdruck gebracht werden können. Ziel der vorliegenden Arbeit soll es sein, die Entwicklung des Vampir-Genres und seine Funktionen im Rahmen gesellschaftlicher Kontexte nachzuzeichnen. Zu diesem Zweck erfolgt zunächst ein kurzer Überblick über die Entstehung des Vampir-Mythos und eine Charakterisierung des ‚klassischen‘ Vampirs, wie er im Volksglauben verankert ist. Im Anschluss soll das Vampir-Genre als multidimensionales und historisch variables Genre analysiert werden. Der Schwerpunkt der Betrachtung liegt hierbei auf dem Vampirfilm, welcher sich im Laufe seiner Entwicklung vom Sub-Genre des Horrorfilms zum zielgruppenspezifischen Unterhaltungsmittel ausdifferenziert hat. Abschließend erfolgt eine Skizzierung der aktuellen Vampir-Begeisterung, welche durch die Verfilmung der ’Twilight’-Romane von Stephenie Meyer ausgelöst wurde.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2002. / Abstract. Includes bibliographical references (leaves 55-58).