The factors behind the increasingly low confidence for the real estate broker in spite of longer education and higher admission requirements are of both internal and external character. By internal factors, I refer to real estate broker's attitude towards customers and underestimation of customers' expectations as well as too much focus on high commission. By external factors with a tremendeous impact on this branch, I mean economic cycles, political and financial decisions taken by different authorities. This study is meant to make us understand, how real estate agents should act to create a stronger confidence towards their clients and change this negative image that has been created. In order to make this study more anchored to reality I have interviewed common peolple, some of them with experience from own real estate deals, some of them without any experinece at all. This situation of low confidence for the real estate brokers has come to the attention of many Swedish authorities who have set up guidelines and recommendations in order to change this negative trend on the market. / Faktorerna som ligger bakom det alltmer låga förtroendet för mäklarkåren trots längre utbildningar och högre intagningskrav är både interna och externa. Med interna faktorer menar jag fastighetsmäklarnas attityd gentemot kunderna samt underskattning av kundernas förväntningar och för mycket fokusering på hög provision. Med externa faktorer som också påverkat denna bransch menar jag konjunkturcyklar samt politiska och finansiella beslut. I denna studie kommer vi att undersöka, med hjälp av intervjuer med människor som både har och inte har erfarenhet av denna bransch, hur en fastighetsmäklare skall agera för att skapa ett starkare förtroende för sina kunder och ändra denna negativa bild som skapats. Situationen om det låga förtroendet har uppmärksammats av myndigheter och bland dessa Fastighetsmäklarnämnden som har satt upp riktlinjer och rekommendationer för att ändra denna negativa trend på marknaden.

There are many idiosyncrasies in the emotion of regret that we do not fully comprehend and our traditional reliance on economic theories of human decision-making, which view regret as stemming from illogical and explicit decision-making processes, may be the cause. This thesis explores the development and testing of the Dual Process Theory of Regret (DPTR) which claims that individuals use both implicit ‘orientation’ and explicit ‘justification’ systems of thought to guide their daily decision-making and the differential use of these systems should be reflected in the intensity of regret felt for a poor outcome. To assess its utility in predicting variation in regret intensity the DPTR was tested in conjunction with two popular theories of regret; one focussing on the distinction between actions and inaction, and the other focussing on decision justification. Three thousand adults were randomly selected from the New Zealand electoral roll and invited to participate in a postal survey of short and long-term life regrets. Of this initial sample 653 participants returned questionnaires with usable data, a response rate of approximately 23% which, while a relatively low response rate, was expected given the sensitive topic and provided more than enough respondents for the present analysis. Results showed that the DPTR had greater utility in predicting trends in short and long-term regret intensity than either of the current regret theories. Results also illustrated that changes in justification strength had little effect on regret intensity and that explicit justifications only influenced regret in the long-term. In contrast results supported the conceptualisation of the implicit orientation and showed that it was a key source of influence on regret intensity in both the short and long-term. This research concludes that the DPTR’s focus on both implicit and explicit cognitive systems provides greater insight into the nature of regret than the reliance on explicit cognitive analysis alone. Implicit feelings of right and wrong are a better indicator of eventual regret than our ability to justify our decision. These results help resolve past anomalies in regret research, clarify conflicting trends in regret highlighted in the current media, and have application for understanding criminal recidivism.

There are many idiosyncrasies in the emotion of regret that we do not fully comprehend and our traditional reliance on economic theories of human decision-making, which view regret as stemming from illogical and explicit decision-making processes, may be the cause. This thesis explores the development and testing of the Dual Process Theory of Regret (DPTR) which claims that individuals use both implicit ‘orientation’ and explicit ‘justification’ systems of thought to guide their daily decision-making and the differential use of these systems should be reflected in the intensity of regret felt for a poor outcome. To assess its utility in predicting variation in regret intensity the DPTR was tested in conjunction with two popular theories of regret; one focussing on the distinction between actions and inaction, and the other focussing on decision justification. Three thousand adults were randomly selected from the New Zealand electoral roll and invited to participate in a postal survey of short and long-term life regrets. Of this initial sample 653 participants returned questionnaires with usable data, a response rate of approximately 23% which, while a relatively low response rate, was expected given the sensitive topic and provided more than enough respondents for the present analysis. Results showed that the DPTR had greater utility in predicting trends in short and long-term regret intensity than either of the current regret theories. Results also illustrated that changes in justification strength had little effect on regret intensity and that explicit justifications only influenced regret in the long-term. In contrast results supported the conceptualisation of the implicit orientation and showed that it was a key source of influence on regret intensity in both the short and long-term. This research concludes that the DPTR’s focus on both implicit and explicit cognitive systems provides greater insight into the nature of regret than the reliance on explicit cognitive analysis alone. Implicit feelings of right and wrong are a better indicator of eventual regret than our ability to justify our decision. These results help resolve past anomalies in regret research, clarify conflicting trends in regret highlighted in the current media, and have application for understanding criminal recidivism.

Voltaire a-t-il été rénovateur ou défenseur du classicisme ? Bien qu’il l’appréciât, il s’opposait à l’introduction de la galanterie qui était la tradition classique. Car, pour lui, la puissance de la tragédie, c’était d’inspirer la crainte et la pitié afin d’instruire les hommes. À ses yeux, la galanterie ne pouvait qu’affaiblir le rôle éducatif de la tragédie. Ainsi, il a tenté d’instruire dans le théâtre français des scènes qui inspirent la terreur, tout en respectant la bienséance du classicisme. Pour ce qui est de la pitié, il a mis en avant l’importance des liens familiaux ; les liens du sang font entendre la voix de la nature. Cela nous amène à la question de la nature humaine. En réalité, Voltaire avait confiance en la nature de l’homme, tout en soutenant l’empirisme. De là, une contradiction apparaît. Si l’homme est façonné par son environnement, il y a des cas où il se dénature et commet un crime. Voltaire pensait plutôt que l’homme était originellement l’être faible qui commit la faute. Alors, le crime s’unit à la nature humaine. Cependant, il croyait malgré tout à la bonté de l’homme car ce dernier possède la capacité de se régénérer. C’est là qu’intervient la force du remords. Pour Voltaire, ce sentiment est une des composantes de la vertu gravée dans la nature humaine. Même si un mortel commet un crime, il peut se régénérer grâce au remords. L’être humain, selon lui, résulte de sa nature bonne et l’empirisme. Voltaire a tenté jusqu’à sa mort d’être à la fois dramaturge et philosophe afin de mettre en lumière le rapport de la vertu et de la régénération. Pensant toujours à éduquer l’homme, tantôt il défend la tradition classique, tantôt il introduit de la modernité dans le classicisme. Toutefois, pour lui, moderniser la tradition classique était un moyen de la conserver, non pas de la détruire. En effet, il pensait que la tragédie classique était la plus efficace manière d’éduquer les hommes. La tragédie voltairienne, c’est donc l’intégration de la modernité à la tradition du classicisme. / Was Voltaire the refomer or the guardian of the classicism ? Although he appreciated it, he opposed the insertion of the coquettish story which was the classical tradition. For him, the power of the tragedy that was to inspire fear and pity in order to educate humain being. In his eyes the coquettish story weakens the educational role of the tragedy. And so, for fear, he tried to introduce the spectacle of terror in the French theatre. But at the same time he minded the reserve of the classicism. In terms of pity, he highlighted the importance of family ties. He emphasized the voice of the nature in the same blood. This brings us to the problem of human nature. He trusted actually the nature of man, whereas he supported the empiricism. That so, the contradiction happens inside him. If human being is shaped according to his environment, there are cases where he is corrupted and commits a crime. Rather, he thought that man was originally the weak creature who committed the fault. In this thought, the crime joins human nature. However, Voltaire still believed in the goodness of human nature, because man has also the ability to regenerate : it is the power of remorse. For Voltaire, that feeling is one of the components of virtue engaved in human nature. Even if he commits crime, man has the possibility of regeneration, thanks to the felling of remorse. Such a fusion of the human nature and of empiricism was his thought about man. Voltaire tried until his death to be both playwright and philosopher in order to highlight importance of the relation between virtue and regeneration. Always thinking to educate man, sometimes Voltaire defends the classical tradition, sometimes he introduces modernity in classicism. However, for him, modernizing the classical tradition was a way to conserve it, not to destoy it. Indeed, he thought that the classical tragedy was the most effective manner to educate man. So, Voltaire’s tragedy is characterized by the integration of modernity into the classical tradition.

Cette thèse s’intéresse aux souffrances morales dans la philosophie de Vladimir Jankélévitch, plus particulièrement le remords, l’ennui et la nostalgie. L’analyse suit deux axes, d’abord un axe herméneutique où il s’agit de comprendre la signification de ces souffrances en les replaçant dans une anthropologie philosophique et une ontologie qui leur donne sens. Ensuite un axe thérapeutique qui indique comment ces formes de souffrances peuvent orienter le devenir de manière à vivre plus harmonieusement. Sur ces bases, la thèse élabore une étude en profondeur de la joie chez Jankélévitch, laquelle s’est dessinée en creux dans l’analyse des souffrances. En effet, le remords permet de bien comprendre le lien puissant entre la joie et l’amour. Les analyses de l’ennui et de la nostalgie permettent quant à elles de saisir son ancrage temporel. / This thesis investigate the question of moral suffering in the philosophy of Vladimir Jankélévitch, specifically remorse, boredom and nostalgia. The analysis uses two different perspectives. First of all, a hermeneutic one working on the meaning of these sufferings and showing their roots in a philosophical anthropology and in an ontology. Secondly, a therapeutic point of view showing how these suffering can help becoming more harmoniously. Based on this analysis, this thesis concludes on an analysis of joy. The analysis of remorse permits to seize the fundamental love dynamic at work in joy. The analysis of boredom and nostalgia provide the temporal part of it.