Thesis (MA(Practical Theology)--University of Pretoria, 2007. / Includes bibliographical references (leaves 83-94).

Thesis (doctoral)--Lunds universitet, 1993. / Additional t.p. with thesis statement and English abstract inserted. Includes bibliographical references (p. 309-[327]).

Thesis (doctoral)--Lunds universitet, 1993. / Additional t.p. with thesis statement and English abstract inserted. Includes bibliographical references (p. 309-[327]).

Le mythe de Casanova a longtemps réduit l’individu à un charmeur écervelé. Il a aussi masqué son statut d’écrivain. Afin de poursuivre l’œuvre de dévoilement de ses écrits, cette thèse étudie l’un des paradoxes qui les jalonnent. Imprégné de philosophie éclairée, le chevalier de Seingalt expose son mépris pour les croyances superstitieuses. Toutefois, témoin de la persistance de l’irrationnel au siècle des Lumières, il devient charlatan et met ses talents théâtraux au service de la duperie, développant ainsi une « esthétique de la superstition ». Pourtant, au cours de son existence, en particulier lors de l’expérience des Plombs, l’imposteur devient victime de ses craintes irrationnelles. Incapable de fixer ses convictions, ses postures philosophiques demeurent contradictoires, et marquent son écriture elle-même. Passant des attraits de la raison aux plaisirs de la croyance, l’aventurier s’abandonne donc plaisamment au mouvement, non seulement en matière féminine mais aussi en littérature et philosophie / For a long time, the myth of Casanova has reduced him to a brainless womanizer and has overshadowed his literary work. In order to furtherunveil his writings, this thesis studies one of the paradoxes that are regularly found in them. Steeped with enlightened philosophy, the chevalier de Seingalt shows his despise for superstitious beliefs. However, as he is confronted to irrationality during the Age of Enlightment, he becomes a charlatan and uses his theatrical skills to dupe other people, which makes him develop an « aesthetic of superstition ». Still, at some point of his life – in particular during the Leads episode – the imposter falls victim to his own irrational fears. Unable to decide on his convictions, his philosophical thoughts remain contradictory andaffect his writings. As he switches from the appeal of reason to the pleasures of belief, the adventurer indulges himself in wavering, not only in terms of women, but also in literature and philosophy

Superstitious beliefs date back thousands of years and continue to the present, and research suggests that superstitious beliefs have a robust influence on product satisfaction and decision making under risk. The study therefore examines how superstition attitude will impact potential tourists' intention to visit a destination so that relevant organizations (e.g. destination management/marketing organizations) could better understand potential tourists' behaviors, identify a niche market encompassing those prone to superstition, and tailor the tourism products to the needs and beliefs of potential tourists. The study used a survey instrument which consists of four components: the scale of Superstition as Destination Attractiveness (SADA), the revised Paranormal Belief Scale, the measurement of Intention to Visit, and respondents' demographics and travel experiences. A mixed-method data collection procedure was adopted to populate the sample. A total of 323 questionnaires were collected from Virginia Tech students, at both undergraduate and graduate level. A multiple regression analysis method was employed for hypothesis testing. The result of the data analysis supported both hypotheses, and the study finds that the more positive potential tourists' attitude is about superstition, the more likely they are to visit a destination with superstition as its attractiveness, and the more trait of superstition a potential tourist bears, the stronger the relationship between potential tourists' attitude about superstition and their intention to visit a destination with superstition as its attractiveness. Implications and future studies were suggested based on the findings of the study. / Master of Science

Belief in the paranormal is a ubiquitous phenomenon throughout the world. However, valid evolutionary reasons to account for such beliefs are limited in their ability to fully explain all types of paranormal belief. In order to test the hypothesis that superstitious beliefs may have evolved as a by-product of a mind mechanism that promotes sociality and social intelligence survey data were collected. Furthermore, a second hypothesis was tested in opposition to the first. This hypothesis sought to illustrate that any negative impact on sociality caused by paranormal belief would require that the benefits of holding such beliefs be far greater than the costs of impaired social ability. Level of social ability was measured using the Tromso Social Intelligence Scale, the Revised Reading the Mind in the Eyes Test and the Revised Experiences in Close Relationships measure. Results for global paranormal beliefs were weak, but supported the second hypothesis. Further analysis showed that two factors from the Revised Paranormal Belief Scale, superstitious belief and traditional religious beliefs, showed consistent statistical significance. Belief in superstitions was negatively correlated with measures of sociality, whereas traditional religious beliefs were positively correlated with measures of sociality. These results indicated that these two types of paranormal beliefs have different effects on sociality. Further investigation into these differences may be beneficial. Further implications for an evolutionary model of paranormal beliefs are discussed.

Esta pesquisa destina-se ao estudo das marcas corporais deixadas das relações entre os corpos. Procuraremos refletir, sobretudo, sobre as impressões corporais que se direcionam aos dogmas, crenças e preconceitos que se traduzem em superstição. Todavia, não partiremos para uma análise exaustiva da superstição, enquanto um conjunto de crenças e rituais que estão embasados em preceitos outorgados pela exterioridade. Nossa intenção segue além dos ditames da exterioridade. Priorizamos refletir, sobretudo, acerca do corpo, ou seja, de um corpo que é naturalmente disposto, favorável em acolher e manter a superstição e suas articulações. Buscaremos ainda compreender os mecanismos que permitem que esse corpo se condicione mais facilmente aos ditames ou as regras de uma crença. Contudo, procuraremos pelas raízes da superstição e para isso nos embrenharemos no que há de mais profundo na vida dos corpos. / Cette recherche se destine à l\'étude des marques corporelles laissées des relations entre les corps. Nous chercherons à réfléchir, surtout sur les impressions du corps qui sont dirigés vers les dogmes, les préjugés et les croyances qui se traduisent dans la superstition. Toutefois, nous ne partirons pas pour une analyse exhaustive de la superstition, comme un ensemble de croyances et de rituels qui sont ancrés dans les préceptes accordée par externals. Notre intention va au-delà des exigences de l\'externalité. Prioriser reflètent, avant tout, sur le corps, c\'est à dire, un corps qui est naturellement disposé, accueillir favorablement et de maintenir la superstition et leurs articulations. Nous chercherons à mieux comprendre les mécanismes qui permettent au corps à l\'état plus facilement aux diktats ou les règles d\'une croyance. Cependant, nous allons rechercher les racines de la superstition et vers lequel nous vautrer dans ce qui est plus profonde dans la vie des corps.

Estudo dos temas da fortuna e da superstição no Tratado teológico-político de Espinosa. Na primeira parte, estudo o sentido destes temas no prefácio, texto cuja forma é retórica. Na segunda parte, estudo como os mesmos temas reaparecem em capítulos do Tratado teológico-político, textos que têm forma demonstrativa. / Study of the themes of fortune and superstition on the Spinoza\'s Theological- political treatise. In the first part, I study the meaning of these themes in preface whose form is rethoric. In the second part, i study how the same themes are treated in chapters of the Theological-political treatise, texts whose form is demonstrative.

The study was conducted to investigate the effects of an introduction to psychology course on college students' superstitions and beliefs which have some scientific sanction. The test used was selected from H. K. Nixon's 1925 study on answers to psychological questions and considers 30 statements to be marked true or false. Subjects used for this study were 100 men and 100 women students in a beginning psychology course at Utah State University, Logan, Utah. The first administration of the questionnaire was given during the first week of the class with a follow-up administration given during the final week of class. The raw scores earned by each student on the questionnaire of beliefs and superstitions were treated with the chi square method of statistical analysis. One statistically significant change occurred at the 1 percent level--the course altered or influenced the belief in the superstition that long slender hands indicate an artistic nature. There appears to be little effect of a beginning psychology course in changing the superstitions and beliefs in beginning psychology students.

This collection aims through the use of folktale and familial history to investigate the bounds of gender and memory against a rural Appalachian landscape. The work utilizes superstition, myth, and the commonplace to search the shadows for the forbidden and unspoken, in an attempt to redefine and reconcile personal dissonance through an observational and at times, voyeuristic lens.