Inaug.-diss--Jena. / Lebenslauf. "Literaturverzeichnis": p. 3-5.

Superstitious thoughts or behaviours have been demonstrated to occur frequently and persistently among students and athletes. One major limitation in the superstition in sports literature is that researchers attempt to measure only negative superstitious beliefs; however, to date, little is known about types of superstitions, how superstitions are developed and maintained, their psychological functions and malfunctions, or their behavioural consequences. Study 1 demonstrates the widespread prevalence of superstitions within the present population of undergraduate student athletes in British and Ghanaian universities, and explores several specific superstitions that appear to be particularly common. There were significant main effects of gender and nationality on both positive and negative superstitious beliefs. British student athletes tended to endorse both types of superstition to a greater extent than Ghanaian student athletes, whereas Ghanaian student athletes engaged in superstitious behaviour more than British student athletes. In Study 2, the results suggested that people may enact their positive superstitious beliefs and religion as coping mechanisms and as secondary control strategies to offer them the comfort of feeling in control under conditions of impending failure. Results from the two qualitative studies (Studies 3 and 4) demonstrated some support for elite footballers’ engaging in rituals which serve a functional outcome. These findings suggest that superstitious and religious behaviour can protect against debilitating interpretations of anxiety by increasing self-confidence or allowing athletes to perceive symptoms as controllable and facilitative. Interestingly, athletes who have acquired their superstition by means of conformity note that they experienced cognitive dissonance. Dissonance emerges when two beliefs are inconsistent. Apparent contraction between an athlete’s personal superstitious behaviour and their teams’ superstitious behaviour may give rise to self-doubt, which can erode the athlete’s confidence and create other negative psychological consequences to team process. Study 5 provided empirical evidence for the notion that activation of personal superstition improved performance more than conforming to other superstitions, and that performance was better than that of athletes in the control group. In this regard, the reported findings uniquely contribute to our understanding of superstitions and their effects on psychological as well as behavioural consequences. The present findings are in line with previous research on the psychological functional benefits of superstition. At the same time, these findings suggest fresh interrogations for future research on the subject of superstitions. Possible applications to the student athletes and professional athletes are discussed.

In Chinese culture, certain digits are considered lucky and others unlucky. This thesis evaluates how numerical superstition affects financial decision-making in the Chinese A-share IPO market for the period between 2003-2015. Evidence has been found that suggests that numerical superstition influences the initial return on the issuing day of A-share IPOs on the Shanghai exchange. On this exchange newly listed firms with the unlucky number 4 and lucky numbers 6 and 8 in their ticker are initially traded at a discount. A superstition effect for the lucky numbers 6 and 8 dissipates after the first trading day but remains visible after the IPO for the unlucky number 4 and disappears within a month. The Shenzhen exchange showed no effects of numerical superstition on the initial return of the first trading date. The additional regression results indicate that after one month and onwards, having an unlucky number in a ticker has a negative influence on IPO underpricing . After the 3rd and 6th month the lucky number 6 is has a significant negative impact on stock return.

Thesis advisor: Oliva Blanchette / This dissertation is a synthetic exercise in philosophy and theology, proceeding from the perennial question: "What is the specific difference between sacrament and superstition?" It answers that the difference lies in the order of revelation. Sacraments are a form of revealed praxis, and only the divine guaranty of revelation distinguishes them from other forms of human action, including superstitious action. Revelation takes shape in historical sensible signs demanding human interpretation, such as inspired scripture. These revealed signs also include precise human actions, however, in the form of the prescriptions of sacramental praxis. As the words of Scripture do not signify merely human intentions, but express the divine will, so sacramental action signifies a divine intention, not a purely human intention, in the form of this precise praxis. Sacraments, therefore, far from attempting some kind of natural purchase on the supernatural, in fact demand the opposite: the surrender of the human to the divine will, the admission of human insufficiency. This answer is based on a theological appropriation of Maurice Blondel's philosophical investigation of human action in his early philosophical work Action (1893), in which he rehabilitates the question of the supernatural on a properly philosophical footing by establishing a hypothetical necessity for a supernatural complement to human action. Blondel and Aquinas, therefore, both find the point of heterogenous insertion for the supernatural in human subjectivity: in the virtues for Aquinas, in voluntary human action for Blondel. The dialectic of Action (1893) hinges on the phenomenon of superstitious action, which functions as a middle term in the dialectic. Superstition for Blondel corresponds to an attempt at human `self-sufficiency': actively placing in a finite object of the will the transcendent perfection that can only be received passively as gift from outside the natural order, by insertion of a heterogenous factor in the human action. Given that human action is irreducible in Blondel's philosophy and even thought itself is a form of action, so superstition works its way into all forms of human practice, including intellectual pursuits like philosophy and theology, giving rise to `closed' and self-sufficient philosophical and theological systems. Moreover, Blondel audaciously turns Kant's accusation of superstition against sacraments around, arguing that it is the extreme rationalists, not the unlearned devout, who are guilty of the most insidious form of superstition by effectively fetishizing their own thought, finding there the completion that Blondel's dialectic demonstrates to be impossible in the natural order. Sacramental action, by contrast, since it requires submission of human to divine will and the admission of human insufficiency, it is at the very antipodes of superstition. The theological appropriation of Blondel's philosophy provides a heuristic in sacramental theology, since it entails that the supernatural efficacy of the sacraments cannot be attributed, even partially, to the natural efficacy of human action. It is hard to see how post-conciliar theories of `symbolic efficacy' avoid superstition, therefore, since they attempt to find in natural human action the heterogenous supernatural that cannot be reduced to the merely naturally perceptible. / Thesis (STD) — Boston College, 2015. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

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Inaug.-diss.-Breslau. / Lebenslauf. Cover title.

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Šio darbo tema pasirinkta siekiant pažinti socialinę realybę Lietuvoje, užimti tam tikrą, savo, kaip tyrėjo, poziciją, t.y. praplėsti nuomonę apie gana komplikuotą reiškinį, įvairių kultūrų tarpusavio sąveiką, jų santykius, kylančius konfliktus ir sprendimo būdus, t.y. išsiaiškinti ar šiuolaikinėje visuomenėje egzistuoja tolerancija. / A tolerance is a universal moral principal with its terms used in such areas as social, cultural and religious. It helps to find out more about our attitude towards discrimination. The term named “tolerance” is very applicable for the acceptance and respect. Using tolerance as a term in our lives help us to show how we appreciate other people. Mostly, that means our acceptance and respect. The tolerance presumes comprehensible and respectful treatment towards other people. If we are talking about the situation in Lithuania, so the tolerance level is not high enough, because the majority does not tolerate other people unless they are their friends or relatives. On the other hand, the history of Lithuania speaks a lot about the whole situation which is in our country at this moment. Russian and polish people had been occupied Lithuania in past, that is why Lithuanian people do not want to respect or to tolerate them at all unless, as it was mentioned already, they would be their relatives or friends. The only one solution would be just to get some experience from the past, but do not take it with you at the present moment. Think of the past, but learn something from it, do not think of the bad things happened to you or to your relatives in the past, this is how we could be more tolerance to each other. This is how all Lithuanian people, does not matter are they Lithuanians or Russians or Polish or Belorussians, could achieve harmony of their relationship in our native country... [to full text]

The Icelandic family sagas were committed to vellum from oral traditions during the twelfth and thirteenth centuries. Concerned primarily with actual persons and events from about A.D. 825 to the middle of the eleventh century, they also embody tales of supranatural occurrences and accounts of superstitious beliefs and practices, an analysis of which is the subject of this essay. [...]

Although Theodore Dreiser has gained a reputation for ,objective, scientific observation of life, he also showed a strong tendency to believe in superstition-charms, omens, premonitions, fortune-telling, astrology, prophetic dreams, and spiritualism. Such beliefs do not lend themselves to scientific observation and proof. This paper deals with the part of Dreiser's beliefs which was not disciplined by science. Three major aspects of superstition in Dreiser's life and works--luck, foreknowledge, and spirits--are covered in this dissertation. His investigation of religion is discussed only when it is relevant to the superstitious beliefs presented, and his pseudoscientific beliefs are not covered.The first chapter deals with Dreiser's observation of the lack of correlation between deserving and receiving good or bad luck. His biographical works show times when he felt that luck was a determining factor in his own life, and his fiction shows the operation of chance in the lives of his characters. The coincidences and ironies of his own life and those of his characters are included in this discussion because of the involvement of chance, an unpredictable aspect of life over which people can exercise no control. Along with this idea is Dreiser's inconsistent belief in the possibility of influencing luck by carrying lucky coins, knocking on wood, or hanging a horseshoe on the dashboard of a car.Chapter II deals with ways by which he thought a person might be able to learn about the future. For instance, he watched for cross-eyed women, hunchbacks, and broken or whole horseshoes. Eugene Witla, a character patterned after himself, believed that creaking doors, howling dogs, and black-bearded men were indicators of the future. Dreiser believed in predictions of fortune-tellers, and he experimented with Ouija boards. In The "Genius", astrology was a more accurate predictor than anything which science could provide. Dreams were important to Dreiser and can be found in most of his novels. They were used as both literary devices which allowed him to control the imagery and as predictors of the future. Also included in this chapter are the folk sayings and practices which were important both in his own life and in his works.The final section covers Dreiser's ideas concerning whether there is a continuance of the spirit after death. He himself went to seances and believed in the necessity for careful investigation of spiritualism as a means of gaining new knowledge about death and the operation of the universe. There is a discussion of spirit characters which indicates that, along with heredity and environment as determining factors in life, there is also the possibility of the intervention of spirits in the occurrences of this world.The significance of this study for readers of Dreiser is that he really should not be given so much credit for his scientific approach to philosophy and literature. There were inconsistencies in his thinking caused by his family background and by gaps in his education. His notions concerning such matters as faith healing, thought materialization, and the validity of predictions and signs kept him from being the cold-blooded, objective, scientific observer of life for which he has been credited. His work shows his constant search for answers to questions concerning the Creative Force and the operation of the universe, but his questions were beyond the power of science to answer. He arrived at a philosophy based upon his own observation of life, his reading, his intuition, and his desire to uncover some kind of proof of intelligent planning behind the universe.