Thesis (M.A.)--Carleton University, 2001. / Includes bibliographical references (p. 132-144). Also available in electronic format on the Internet.

Thesis (Ph. D.)--University of Wyoming, 2005. / Includes bibliographical references.

Thesis (doctoral) - Technische Universität Dresden, 2005.

Thesis (Ed. D.)--University of Missouri-Columbia, 2000. / Typescript. Vita. Includes bibliographical references (leaves 224-236). Also available on the Internet.

In accordance with American findings, it was proposed that androgynous individuals would be more liberal in their attitudes towards women and more self-actualizing than sex-typed individuals, and that they would tend to conceptualize the well-adjusted person as androgynous, while the sex-typed individual would tend to conceptualize such a person as masculine. It was further hypothesized that sex differences in favour of the female subjects would be found on the first two variables. The Bern Sex-Role Inventory, Shostrom's Personal Orientation Inventory and Spence and Helmreich's Attitudes Toward Women Scale were applied to 192 school counsellors in training and in the field. The hypotheses regarding an androgynous as opposed to a sex-typed orientation on the variables attitudes toward women and self-actualization were not supported; nor were sex-typed individuals found to conceptualize a well-adjusted person as masculine . Sex differences in favour of female subjects were found on the Attitudes Toward Women Scale and on some of the Personal Orientation Inventory scales, and androgynous subjects were found to hold an androgynous model of adjustment.

M.A. (Counselling Psychology) / The "aim of this study was (1) to compare three different procedures of evaluation used with the "Group Assessment of Interpersonal Traits" (GAIT) in terms of reliability, and (2) to assess the strength of the relationships between the different measures of empathy and selfactualization and the quality of interpersonal relationships, to achieve a tentative indication of the validity of the three evaluation procedures. From a survey of the literature it is apparent that very little agreement exists as to the exact meaning of the construct empathy, and that there is need of a valid, reliable and economical measure of empathic ability. Against this background an evaluation procedure based on Barrett-Lennard's (1981) conceptualization of empathy as a cyclical process and Goodman's (1972) GAIT-procedure was developed. Eighty-nine third year psychology students were used as subjects. They were randomly divided into 12 subgroups. Three groupings of four subgroups were exposed to three different GAIT evaluation procedures, which were those of Goodman (972), Van Wyk (978) and one that was developed for the purpose of this study. The "Personal Orientation Inventory" (POI) and the "Personal, Home, Social and Formal Relations Questionnaire" (PHSF) were respectively used as measures of selfactiJalization and interpersonal relationships.

D. Ed. (Adolescent Guidance) / An excessive amount of literature is currently available in the field of selfdevelopment. The sale of books, self-help courses, and the attendance of programmes in this regard have reached higher levels than ever before. It is impossible for the average person to assimilate all the available information, and unfortunately most of these learning materials were never verified to prove their results. It is undeniable that a need for self-development and enhancement programmes does exist - it is however necessary that they are evaluated to establish whether they do indeed work, and that they integrate some of the information to cover as broad an area as possible of the intrapersonal sphere of influence, without overloading the individual learner. In this study, a wide-ranging literature study lead to the researcher concluding that most information in the domain of intrapersonal enhancement can be divided into three primary categories. The first category, the Life Script, which is primarily formed during the childhood years and strengthened or altered by adult experiences, includes all the issues, events and endeavors of the individual's life that made him/her what he/she is today. The second category is the Life Plan, which is future-oriented and represents the dreams, desires and ambitions of the person. The final category is the Strategies, and contains the techniques and skills the individual needs to move from category one, the "as is"/Life Script-scenario, to the second category, the "to be"/Life Plan-scenario. Roughly guided by the 80/20 principle the researcher separated the "vital few'' from the "trivial many" and through the reasoning processes of analysis, derivation and synthesis, supplemented by personal experience in the field, generated a new conceptual framework for intrapersonal enhancement. A cyclical model, based on this conceptual framework, is postulated and described in detail, and showed the way for the development and compilation of the "Du Toit Self-Enhancement Programme." This programme is evaluated through research methodology that is qualitative, explorative, descriptive, and contextual in nature. Ten respondents within a corporate environment attended the programme, and their experiences in this regard explored through phenomenological interviews, reflective diaries, and field notes. The data was analysed, coded and categorized, and the results discussed in detail. The results suggested the existence of two main themes regarding the experiences of the respondents. The first theme is the experiences of change initiated by the programme, including all alterations to the established way of doing, thinking or feeling. The second theme is the experience of the utility value of the programme, including all experiences regarding the usefulness and profitability of the programme. From the discussion of the research results it is evident that the programme had a major effect on the individual learners. It can be concluded that the programme achieved its goal, which is, based on a new conceptual framework on intrapersonal development, to teach and facilitate optimal intrapersonal enhancement. The study's ultimate goal has also been achieved, which is the creation of an integrated and unique conceptual framework on intrapersonal behaviour, and the verification of the programme based on it.

This dissertation is a multidisciplinary exploration of the relationship between ‘being’ and ‘doing’. Because life in contemporary Western societies is overwhelmingly characterized by individualism and the use of instrumentalistic rationality, there is a naturalized tendency in the West to conceive ‘being’ as the product of personal actions and ‘doing’ as an instrument of becoming a particular self. The ideas put forward here suggest that this orientation towards defining ‘being’ in terms of observable action is, in reality, a dis-orientation and the source of personal, societal, and planetary fragmentation and suffering. Central to the view proposed here is the belief that ‘being’ is the source and not the product of actions, and that this source, although ultimately ineffable, is best understood not as a discernible self but as a display of consciousness that participates in an integral way with all of reality, which implies that all life-affirming forms of ‘doing’ are embodiments of wholeness and participatory consciousness. I elaborate this idea in two major discussions. In Part One, I explore the suggestion that what is fundamental to ‘being’ is not a certain place within a hierarchy of increasingly conscious levels of being but a participation in the fullness of life expressed in and through a wholeness of interdependent beings. In Part Two, I explore how this wholeness view of reality implies an orientation towards ‘doing’ that is rooted in a present-centered time-consciousness and how the current hegemony of past and future orientations towards time inhibit the kind of reflective awareness that facilitates ‘being’ as a way of doing. The Taoist concept wu wei, which refers to not interfering with the way of ultimate reality, reflects the kind of relationship between advocating, namely, one that expresses a present-centered experience of self-surrendering to an ideal of ultimate significance in which a person's sense of uniqueness is fused with a sense of unity with all beings. By embodying this quality of being ‘all in all’, actions that flow from such an experience affirm the spiritual nature of reality. / Graduate

M.Ed. / Entering the profession of psychology entails participating in professional roles and tasks that deal directly with human contact and development. Therefore, practicing psychology comprises a highly personalised nature, hence the personal self of the psychologist also comes into play. The development of the professional and personal nature of the psychologist occurs during different stages of becoming a psychologist. One such stage is that of being an intern. An intern has completed the theoretical aspect of a masters in psychology course and is involved in the practical aspect of the degree. This study explores the stage of being a psychology intern. Therefore, the purpose of this study was to identify the experiences of a particular group of psychology interns in relation to their personal self and professional self. As a result a greater understanding surrounding a particular internship experience is hoped to be achieved. The design of the study was qualitative and involved formulating a literature review. This literature review discusses the stages of professional development, tasks and roles and internship experiences. This provides the theoretical framework for this study and should enhance the understanding of the phenomenological experience of interns. Hence, the research approach and theoretical framework adopted was based on existential, phenomenological, ecosystemic and constructivistic principles. Data was collected through in-depth semi-structured interviews with three psychology interns. All participants completed their internships at the same institute in South Africa. When this study began, I, the researcher was also an intern, thus I am one of the participants. Data was also gained from my own personal reflective and research journal. The literature review, together with the results of this study assist in developing an understanding around the personal self and the professional self of the intern. It is hoped that the information gained from this study will assist future interns in creating meaning for their internship experiences.

M.A. / Matthew 25:14-30 is often used by Christian speakers to motivate people and challenge them to personal growth and development in a secular environment. Jesus uses economics to articulate the parable but although the Parable of the Talents involves money, and might profoundly have an impact upon how people see and do economics, it is about far more than just money (Dipboye, 1995:507). Traditionally, Matthew 25:14-30 is interpreted from an eschatological perspective and the subsequent responsibility towards the gifts received and the Kingdom of God. The parable is understood to converse living in an active and responsible manner, while awaiting the end of time. This implies doing good by using the gifts and opportunities that God gives, as also indicated in the parable of the wicked and faithful slaves found in Matthew 24:45-5 (Senior, 1998:279). The unfaithful servant and his subsequent punishment are mostly interpreted as a warning to Christians who neglects their talents. Interpretations of the Parable of the Talents are traditionally more inclined towards a spiritual exercise with a subsequent eschatological accountability. Senior (1998:279) for instance says: “Matthew’s story is not simply an exhortation to develop one’s talents in the manner of a self-development program - an interpretation often attached to this story (even the English word “talent” derives from this parable). However, there is an inclination to interpret the parable allegorically as well in its present form (Harrington, 1991:353). These allegorical alternatives includes physical and natural gifts and abilities, faculties of mind, and of body, position, influence, money, education, and every earthly advantage and blessing (Lenski, 1049:973). Christians are part of a secular environment, where natural and physical abilities are requirements for being productive and competitive. Christians cannot exclude and barricade themselves from a secular environment or be treated differently or exclusively. While Christians concentrate on their spiritual growth and development, physical abilities and talents are also to be multiplied and can be constituted as personal growth and development. However, this is not just a spiritual process, but also implies human efforts and self-responsibilities, as illustrated by Bruner’s (1990:557) observation: “Shouldn’t the servant have been more modest or Christ-centered and have said something like, “Look what you did through me,” instead of “Look I made…?” Southgate et al. (1999:53) underlines the fact that Christians have a tendency to pray and expect Divine intervention centred upon the action of God, hence any genuine hope of transformation must be grounded in something more than human resources alone.