The present research was conducted in order to develop a method useful for measuring the meaning of symbolic material. Using this method an investigation was conducted to test the validity of several personality theories which ascribe meanings to select symbols. A summary of the major personality theories dealing with symbolic material was conducted . Each theory was briefly presented with a discussion of the methods employed to determine the meanings of symbols. A set of symbol theory considerations was presented which would suggest the necessary components of an objective investigation attempting to be a validity test of symbol meanings predictions.

Symbols connect our deepest thoughts with our senses. This thesis explores the Alchemical symbols, developed by mythical deity Hermes Trismegistus, whose symbols remnant of geometric shapes represent the classical elements of Earth, Water, Fire and Air. Watercolor, graphite, and gesso are my primary materials as they can be manipulated by the classical element of water. With this, I can create representations of the symbols through the language of drawing. The audience is invited to open their thoughts and all senses to the Alchemical symbols and the distinctive forms that appear from the visual mixture of the materials. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2014. / FAU Electronic Theses and Dissertations Collection

The intention of this thesis is to explore the innate human desire to pursue an ideal existence. This compulsion recurs throughout history, regardless of race, religion, or geography, revealing itself through multiple disciplines such as art, design, film, music, and architecture. Humankind’s propulsion towards utopia evidences the human condition and our desire to create an improved existence for ourselves and for those who follow. It is this idyllic goal that promotes change, social progress, and ultimately unites humankind. This thesis will inform and facilitate a platform from which to experience and reflect upon our collective utopian ambition through the lens of graphic design. / Includes bibliography. / Thesis (M.F.A.)--Florida Atlantic University, 2015. / FAU Electronic Theses and Dissertations Collection

Thesis (Ph. D.)--Florida State University, 2005. / Advisor: Ithel Jones, Florida State University, College of Education, Dept. of Childhood Education, Reading and Disbility Services. Title and description from dissertation home page (viewed Jan. 25, 2006). Document formatted into pages; contains ix, 107 pages. Includes bibliographical references.

Our goal was to establish some form of interpretation between the analytical work of Carl Jung in depth psychology and the views of Marshall McLuhan regarding the impact of media. It was hoped that such a correlation of contrasting viewpoints would yield additional insight in the study of mass reactions to media. In accomplishing this purpose a “universe” based upon analytical psychology was juxtaposed with an expressly “McLuhanesque” analysis of media and technological effects. After establishing correlations between the major dynamics of the two systems, several functional conclusions were reached. These are: (1) that media have an inescapable influence, (2) that media sustain consciousness as their content, (3) that media take a major role in the functions of the unconscious, (4) that media participate in the integration between internal and external, and (5) that media directly effect the requirements for and suitability of symbolic vehicles. These conclusions are the product of correlations between two apparently dichotomous systems; one developed primarily through analyses of external effectors, and the other, primarily through analyses of internal elements. Since our conclusions are not in disagreement with current views in the field, the outcome of our research is in keeping with our goal of adding to available material dealing with the analysis of mass reactions to media.

La tesi mostra la presència d'un rerefons simbòlic (el de la figura imaginària de l'home còsmic) en el model contemporani d' “home autorealitzat" que ens ofereix la psicologia filosòfica d'Abraham Maslow (USA, 1908-1970). Òbviament, existeix una certa “descosmització” d'aquest home universal i creador en la psicologia de Maslow, podríem dir que existeix una certa tendència a la secularització i a la psicologització que amaga el profund arrelament de l'home autorealitzat en el món simbòlic que genera les diverses imatges d'home còsmic. Per això mostrem, sota l'entramat conceptual d'una terminologia psicosocial, la presència d'una xarxa d'esquemes, imatges i símbols iaomorfes de la genèrica figura simbòlica de l'home còsmic. Aquesta figuració ens ofereix una imatge molt optimista de l'home i del seu entorn, fent palès que el sentit suprem de la funció simbòlica és l'eufemisme actuant com a “principi-esperança”, l'horitzó-de-sentit, mític, ideal. La “personalitat creadora", de Maslow, s'analitza a la llum de les mateixes línies d'interpretació simbòlica que serveixen per a llegir d'altres figuracions que són precedents històrics del genèric "home còsmic”, mostrant així determinats isomorfismes estructurals. Què podem concloure després del trajecte que hem fet al llarg d'aquest estudi? En primer lloc, que les figuracions d'home còsmic triades com a mostra (Patañjali, Upanishads clàssics, A. Maslow) poden ser analitzades de manera central des d'una perspectiva simbòlica i a la llum de la que hem considerat la seva imatge metafòrica central. Alhora, que totes tres figuracions, tan inqüestionablement diferents i amb semàntiques filosòfiques tan diverses, poden ser llegides des d'un rerefons d'isomorfismes simbòlics que els confereix uns "mínims" comuns I la creença en una suposada naturalesa humana; l'anhel existencial -ràpidament simbolitzat- d'esdevenir una totalitat plena i harmoniosa; i la necessitat, per tal de refermar i aconseguir els dos punts esmentats, d'eufemitzar simbòlicament tot allò que hi ha a l'existència de dolor, limitació, particularitat, contingència. Aquest objectiu simbòlic de les figuracions de l'home còsmic (que no és únic però sí el que a nosaltres ens interessa) pot ésser analitzat, en la seva realització, des d'unes línies simbòliques que hem aportat i utilitzat posant de manifest la seva fertilitat interpretadora: la línia caiguda-exaltació (que és objecte d'eufemització, perquè representa la limitació i la diferència); la línia impuls natural-activitat conscient, que és el fonament de la interiorització com a connexió amb la pròpia natura humana o potencial i que genera el predomini de les imatges del descens i en general del règim nocturn de la imaginació simbòlica; i la línia interiorització-expansió que ens mostra tota la gamma simbòlica de "l'espai de les vivències". Alhora, l'orientació de l'expansió genera l'ús d'imatges i esquemes de la imaginació simbòlica pertanyents a la verticalitat, al caràcter solar i, en general, al règim diürn de la imaginació, confirmant-nos en què el món simbòlic tendeix a relacionar-ho tot en un únic cercle significatiu, i que en això resideix la seva riquesa i la seva limitació: tendeix a la síntesi final i a la visió de conjunt. En definitiva, al llarg del trajecte d'aquesta tesi hem vist com l'home còsmic, en tant que símbol humà per excel.lència, ens posa de manifest els següents punts: 1.- Una reflexió sobre l'àmbit simbòlic, les seves possibilitats, funcions i limitacions. 2.- Queda mostrat l'home còsmic com a projecció simbòlica del nostre anhel d'una totalitat que no som, però a la qual hi tendim. 3.- El simbolisme de l'home còsmic apunta a la transcendència, allò que no es pot nomenar ni "posar damunt la taula". 4.- En aquest món simbòlic es desenvolupa un espai imaginari, unitari i complet, on tot està relacionat i on és possible realitzar allò impossible (la utopia). 5.- Se'ns mostra un catàleg variat de maneres d'eufemitzar, posant de relleu la funció eufèmica com la funció per excel.lència de la imaginació simbòlica. 6.- En tant que horitzó utòpic de sentit, emmarca, impulsa i orienta projectes vitals, individuals o socials, d'autotransformació o/i de canvi social. 7.- Alhora, aquesta utopia és font de tota una diversitat de dissenys axiològics possibles (amb les seves implicacions filosòfiques). 8.- Ens posa de relleu que darrera els horitzons utòpics de sentit alena, no sols l'eufemisme pur, sinó també el "principi esperança". És a dir, si l'home és un "animal simbòlic" vol dir que mai no podrà/voldrà renunciar a l'esperança. 9.- La psicologia filosòfica d'Abraham Maslow és un testimoni contemporani d'aquesta tendència humana cap al valor totalitzador i els horitzons de sentit, així com cap a l'esperança i l'esforç envers la transformació o millora de l'home. Aquesta recerca de l'home autorealitzat, o universal i creatiu, conté i implica mixtificacions i paranys, però també, per què no?, esperances. / The thesis proves the presence of a symbolical background (that of the imaginary figure of the cosmic man) in the contemporary model of the "self-realized man” as shown in the psychological philosophy of Abraham Maslow {USA, 1908-1970).There is undeniably a certain "descosmiczation" of this “universal man” and creator in Maslow's psychology. We could date that there is a tendency towards secularizing and psychologizing that lies behind the symbolical world where the self-realized man is rooted, thus generating the various images of the cosmic man. We hence prove that under the conceptual framework of a psychological terminology, there lies the presence of an actual network of schemes, images and isotope symbols of the generic and symbolical figure of the cosmic man. This figure as such, casts a very optimistic picture of man and his environment, clearly showing that the ultimate meaning of the symbolical function is euphemism, acting as an "auspicious principle", the mythical and ideal perspective of meaningfulness. Maslow's "creative personality" is herein analysed by the light of the very lines of symbolical interpretation used to interpret other earlier figurations, forerunners of the generic "cosmic man”, thus showing certain structural isomorphisms.

This qualitative study explored the use of Body Mapping as a tool to enhance dialogue with sentenced adolescent boys in a Special Youth Centre. Their scars and tattoos were regarded as the key to unlocking their life stories. Body maps and unstructured interviews formed the main body of data. The paradigms of both Gestalt- and occupational therapy formed the basis of the conceptual framework and a literature control was done as “theory after” as well as a method of data triangulation. Themes extracted pointed to broken bonds and familial trauma which lead the adolescents to search for belonging and mastery in deviant peer groups and street- and Numbergangs. The tattoos provide graphic affirmation of identification and belonging to these groups. The mapping of their lesions and scars provided the opportunity to relate traumatic experiences. Conclusions were drawn and recommendations could be made as a result of the study. / Social Work / M. Diac. (Play Therapy)

A combination of cross-cultural and symbolic methodologies suggests that women warriors occur in societies where there is both an emphasis on the sacred feminine that allows women greater access to positions of power and authority (as per Peggy Sanday) and where marital residency rules permit female fighters (following David B. Adams´s theory on women warriors). While neither theory can stand alone in explaining the existence of women warriors, when combined both theories give a solid picture of societies that allow for female combatants. In this paper I propose that by combining Sanday’s work on female power and Adams’s work on women warriors we can come to a better understanding about just what makes the cultures that allow for women’s participation in warfare unique, and perhaps what characteristics must be in place in order for a culture to have women warriors. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2016. / FAU Electronic Theses and Dissertations Collection

This qualitative study explored the use of Body Mapping as a tool to enhance dialogue with sentenced adolescent boys in a Special Youth Centre. Their scars and tattoos were regarded as the key to unlocking their life stories. Body maps and unstructured interviews formed the main body of data. The paradigms of both Gestalt- and occupational therapy formed the basis of the conceptual framework and a literature control was done as “theory after” as well as a method of data triangulation. Themes extracted pointed to broken bonds and familial trauma which lead the adolescents to search for belonging and mastery in deviant peer groups and street- and Numbergangs. The tattoos provide graphic affirmation of identification and belonging to these groups. The mapping of their lesions and scars provided the opportunity to relate traumatic experiences. Conclusions were drawn and recommendations could be made as a result of the study. / Social Work / M. Diac. (Play Therapy)