The study is an examination of the quest motif as it occurs in the Tarot and two dramatic works, King Lear and Marlowe's Dr. Faustus. The development of the quester is traced from his naivete, through a series of trials, to the consummation of his quest.The hero's quest is essentially to achieve an integration of polar opposites: light and dark, good and evil, the conscious and unconscious. Both the Fool of the Tarot and Lear seem to achieve that harmony, and, thus, I treat the Tarot and King Lear in separate sections of the first chapter. I begin with the Tarot also because of its enormous suggestiveness for elucidating the quests of Lear and Faustus. The archetypal nature of the quest is ultimately what unites the three works, and the Tarot provides a repository for the symbols and primordial images that inform quest literature.The second chapter deals with Dr. Faustus. Unlike the Fool and Lear, Faustus never seems to attain the hero's vision of light and harmony (however, the conclusion is ambiguous); indeed, he inverts the quest to its diabolical opposite and becomes the trickster in league with the demonic forces that form the negative corollary to the hero. Faustus' quest is the coexisting opposite of Lear's and the Fool's, and, as such, is the other pole that must be seen to experience the whole.

Christopher Dawson (1889-1970) was a British historian of culture and a pioneer during the 1920s in linking history with the social sciences. Much existent writing on him today simply tries to summarize his views on the historical process or on specific time-periods. There is a fundamental lack of real historical perspective on Dawson, linking him to his own intellectual environment. This thesis attempts to remedy that lack. It demonstrates that the most important years in which to understand Dawson’s development were roughly those of the interwar period (1918-1939). During those years he wrote scholarly books as well as social and political commentaries. This thesis uses Dawson’s life and writings as a window into his world—hence it is a “study in British intellectual history between the world wars.” A number of contexts will be examined through relevant archival and published source material: textual, social, cultural, and biographical, all in order to account for the numerous ideas and events that raised questions in Dawson’s mind to which he then responded in his writings. Chapter one studies Dawson’s reputation from the interwar years up until today in order to highlight his broad visibility, the diverse images through which his work was viewed, and the central themes he engaged with and which are the subjects of the following chapters. Those themes are: (1) Dawson’s entry into British sociology during the 1920s; (2) his response to the question of human progress in Britain after the Great War; (3) his response to historiographical problems surrounding religious history, nationalism, and empiricism; (4) the various ideas of religion present in interwar Britain and the wider Western world by which Dawson informed his thinking not only about religion but also about (5) those “political religions” (as he saw them) taking shape in the totalitarian regimes during the interwar years. The purpose of this thesis is to contribute to general knowledge of interwar British history, aid more historically sensitive readings of Dawson’s work today, and reveal something of Dawson’s “cultural mind”: the fundamental interdisciplinary and catholic ways of historical thinking by which he viewed the past and the present and which were his most important contributions to the discipline of history.

This thesis examines the ways that Christopher Marlowe and William Shakespeare use their history plays to subvert the ideals of early modern England. Writing plays about historical events gave the playwrights freedom to depict certain things on stage that would have otherwise been unacceptable, and because they had history as their source, they could show events that were parallel to the current happenings in England and make commentary on those events.

This thesis is a personal journey. My work on VCU’s production of SWEENEY TODD began in the Spring of 2012 when I came on board the production as dramaturg. Part of what is contained within is both an explanation of my dramaturgical research method as well as samples of the research I have compiled. However, my role was drastically changed in the Fall of 2012 when I was cast as the primary antagonist in the production. The thesis chronicles the rehearsal process as my role as dramaturg increasingly gave way to my role as actor. It attempts to answer the question, “Is it possible to be both dramaturg and actor on a single production?” Finally, the thesis is a reflection of the overall process of working on a challenging theatrical production in an academic setting.

Thesis advisor: Alan Rogers / The following narrative traces the political lives of James Sullivan, Christopher Gore, Rufus King and John Quincy Adams, four Massachusetts men who were actively involved in the creation of state and national policy during the formative years of the new republic. Their years of public service bridged the critical period between the Revolution and the period of Democratic- Republican dominance. Because they knew each other so well, corresponded with one another on a regular basis, and held so many different state and national government posts, their lives provide an ideal vehicle to explore and better understand the changes that were taking place in post-Revolutionary Massachusetts. Their stories help trace the evolution of Massachusetts from a Federalist stronghold into a legitimate multi-party state firmly committed to the national union. The primary figure in this study is Sullivan, the oldest of the four men, who was the state's highest ranking Republican leader during much of the Federalist Era. A staunch opponent of the Federalist assumption that government should be in the hands of the natural gentry and ruling class, he spent his adult life promoting equal access to power. After serving as a member of the Massachusetts Provincial Congress from 1774 to 1776, Sullivan was an active participant in the creation of the new state government. He later served as attorney general for seventeen years, from 1790 to 1807, through several Federalist administrations and served as a member of state legislature for many years. He also was a member of the Supreme Judicial Court and, in the final years of his life, governor of the Commonwealth. Because he participated in or observed firsthand the most significant political events of his day, his words also help trace, as few others could, the gradual transformation of Massachusetts from a one party state to a multi-party state. His election as governor in 1807 was clear evidence of the growing strength of the Republican Party in Massachusetts and of the extent to which the emerging national consensus had grown. Christopher Gore, whose stature and perspective were more deeply rooted in the colonial past, stood in stark personal as well as political contrast to Sullivan. As a conservative Federalist who often served as spokesman for his party during this period, Gore was a major player in the Massachusetts legal community and government between the American Revolution and early years of the nineteenth century. He stubbornly adhered to the aristocratic belief that the government should only be managed by the propertied class and traditional ruling elite. Where Sullivan was a sentimental moralist who hated everything British, Gore was the stern and unyielding spokesman for the merchant class who seemingly admired everything British. Where Sullivan's father had emigrated from Ireland, the victim of oppressive Penal Laws, Gore's father was a Tory, who fled Boston with the British in March 1776. Though Gore himself supported the Revolution, he was never able to shed, or indeed temper, his attachment to Great Britain in later years. As perhaps the most passionate defender of everything British in the years after the Revolution, Gore's habits and customs reflected the old deferential order and embodied everything Sullivan opposed. Despite their personal and political differences, Sullivan and Gore shared a close personal friend. Rufus King was a longtime confidant of both men, corresponding with each of them over many years. Though King's habits and background were more similar to those of Gore than Sullivan, he was less rooted in the colonial past than his conservative friend. Though an ardent Federalist, he was respected by men on both sides of the political aisle and served not only as a bridge between the two parties, but as a bridge between the two branches of his own party. It is because he enjoyed such a close personal relationship with Sullivan and Gore, and corresponded with both men on a regular basis, that King provides a unique vehicle to explore the differences between the two parties during this critical period in Massachusetts political history. The fourth subject of this study is John Quincy Adams. The fiercely independent one-time Federalist, who, though born many years after Gore, King, and Sullivan, became active in politics at a very young age and crossed political paths with all three men on a regular basis. Although born a member of the second generation of political leaders, Quincy Adams identified with the first generation of Revolutionary leaders. He matured early and took part in every critical debate that took place after the ratification of the Constitution. From the beginning, Quincy Adams charted an independent course and played a critical role in the growth of the Republican Party. John Quincy Adams is particularly relevant to this study because his political transformation reflected the change in attitude that was taking place in Massachusetts and the country in the early years of the nineteenth century. He represented a commitment to the interests of union over sectional concerns. A strong and independent unionist throughout his life, Quincy Adams eventually came to represent a new global nationalism. In many respects, Quincy Adams was the `transition man' in post- Revolutionary America. The son of a colonial who was very much a product of the deferential society of the eighteenth century, young Adams came to embrace the principle of majority rule. His elevation to the highest political posts in the country marked the final stage in America's transition from colony to union to nation. James Sullivan, Christopher Gore and Rufus King each played significant roles in the establishment of constitutional government in Massachusetts and in the United States. Though he was considered a member of the so-called Hancock faction, a group viewed as primarily anti-Constitutionalist, Sullivan was an independent thinker. He would call for greater legal safeguards for the benefit of the more vulnerable and for the end of the practice of multiple office holding which had long been a tool of the ruling elite to maintain power and influence.   A vocal proponent of the national government before King, Gore and Hancock, Sullivan had long recognized the importance of strengthening the central government. His embrace of participatory government and of law aimed at protecting all classes of people naturally appealed to a wider audience would continue to contribute to the democratization of Massachusetts politics. With a new national government in place and a new political era begun, Sullivan, King, Gore, and soon Quincy Adams, were uniquely positioned to play significant, if competing, roles in the coming struggle. This narrative differs from other secondary works on post-colonial Massachusetts in several respects. Firstly, the significant role played by Sullivan in the growth of Republicanism in Massachusetts has been largely overlooked by historians. His persistent calls for equal access to power stood in stark contrast to the views of the Federalists who dominated Massachusetts government in the years after the American Revolution. His active participation in regional politics both during and after the Revolution helped the people of Massachusetts in their transition from colony to state. Furthermore, he was one of the first Massachusetts political leaders to insist on placing the new central government on a sound financial footing. Indeed, his call for a strengthened and sufficiently financed national government predated the efforts of Massachusetts Federalists, including King and Gore. He was, I contend, one of the first political leaders of either party to be considered a true `nationalist.' While Quincy Adams' support for Jefferson's Embargo and his conversion to Republicanism have been well documented, this work explores the link between Sullivan and Quincy Adams, and details the critically important role they played in the national debate over how to respond to British aggression towards American shipping and American sailors. Though Gordon Wood and other historians point to the Embargo as the single biggest failure of Jefferson and his Republican supporters, I contend the opposite is true. The Embargo highlighted the central difference between the two parties, and though it provided Federalists with a temporary victory, it also sowed the seeds of their defeat. The Embargo enabled men like Sullivan and Quincy Adams to clarify one of the central issues of the post-Revolutionary period, ... national honor. Though Paul Goodman correctly points out that Republicanism tapped into the growing sense of nationalism in the country, I carry the discussion further and detail the growing disconnect between the Federalist Party and the American people. Quincy Adams, in particular, articulated the need to announce to the world that the United States would not submit to foreign aggression. Furthermore, his call for a stronger and expanded union, even if it meant a loss of power and prestige for Massachusetts, would soon strike a chord with a growing majority of Americans. Quincy Adams personified the shift in the national mood and represented a new national perspective. When John Quincy Adams left the Federalist Party, many Americans left with him. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: History.

Rebellion and repudiation of the mainstream recur as motifs throughout Christopher Isherwood's novels and life, dating back to his early experience of the death of his father and continuing through to the end of his own life with his vituperative rant against the heterosexual majority. Threatened by the accepted, by the traditional, by the past, Isherwood and his characters escape to the margin, hoping to find there people who share alternative values and ways of living that might ultimately prove more meaningful and enlightened than those they leave behind in the mainstream. In so doing, they both discover that the margin is a complicated place that is more often menacing than redemptive. Consistently, Isherwood's fiction looks at margins and the impulse to flee from the mainstream in search of a marginal alternative. On the one hand, these alternative spaces are thought to be redemptive, thought to liberate and nourish. Isherwood reveals that they do neither. To explore this theme, the dissertation focuses on three novels, The Berlin Stories (The Last of Mr. Norris and Goodbye to Berlin), A Meeting by the River, and A Single Man, because ach of these novels corresponds to marginal journeys of Isherwood--namely, his sexual and creative exile in Berlin from 1929 to 1933, his embrace of Hindu philosophy, and his life as a homosexual. Each of these novels positions characters outside of the mainstream in order to subvert a redemptive message and depict the margin as a very dark and dangerous place. Chapter 1 focuses on the period from 1929 to 1933 when Isherwood lived in Berlin and on the collection entitled The Berlin Stories, which includes The Last of Mr. Norris and Goodbye to Berlin. That fiction tells of the variegated landscape that was Weimar Berlin. In that landscape, Isherwood discovers and examines others who, like himself, seek alternatives to the mainstream: the bohemian Sally Bowles, the Landaurer family, who as Jews fear the rising Nazi tide, and the politically ambiguous Mr. Norris. His portraits of these people and the world they inhabit expose not only the darkest corners of mainstream Berlin, but also the futility of attempts to flee from the mainstream to more satisfying alternatives. Chapters 2 and 3 are devoted to Vedanta, one of the six schools of Hindu thought that would become central to Isherwood's life from July of 1939 until he died in 1986 and that is at the heart of Isherwood's final novel, A Meeting by the River (1967). In that work the margin and the mainstream are juxtaposed throughout. Rhetorically, the novel is rich and clearly one of Isherwood's finest. One approach to the novel emphasizes the redemptive power of the margin. The monastic life and all that it entails spiritually free one from the burdens of the material world. A compatible approach to the novel emphasizes the power of self-discovery as a bonding agent between the brothers. I argue for an alternative reading of the novel, one that emphasizes Patrick's journey and the implicit peril of the moral relativism endorsed by Vedanta. Patrick is nothing more than a con artist. And finally, Chapter 4 examines Isherwood's finest novel, A Single Man, the story of George, who is left alone after the death of his lover, Jim. Isherwood's homosexuality asserts itself both covertly and overtly throughout the novels, though today many of the positions reveal themselves as nascent attempts to understand sexual identity in personal, social, and political terms. A Single Man is Isherwood's most sophisticated and probing look at what it means to be a homosexual. The militantly political is ever present. And yet, the novel is in many ways a contemplative piece, one of stunning beauty that grows out of the simple fact that George's lover of many years has died. In reflecting on the cottage where they lived, George reminisces early on that "they loved it because you could only get to it by the bridge across the creek; the surrounding trees and the steep bushy cliff behind shut it in like a house in a forest clearing. `As good as being on our own island,' George said." In essence, George and Jim cut themselves off from the world. They live unto each other and in a community of like-minded people. Together on the margin, they are content and fulfilled. And yet, when Jim dies, George is abandoned and adrift. He is deprived of mainstream consolation--public memorials, spousal recognition, and children--and deserted; he is a sobering portrait of isolation and despair.

The Old Testament book of Ezekiel presents (in chapters 40 to 48) a landscape restoration plan after the destruction of Jerusalem. Objects, spatial elements, units, buildings, structures and landscapes are described and measured in the 'visions of God'. The hypothesis of my study is that spatial planning plays an important role in influencing landscape structures in a way that cities are made less vulnerable and more resilient to multi-hazard threats. In order to explore new ways of conceptualising this envisioned plan, I combine the methods of landscape architecture with a study of Hebrew literature. First, the concept of a 'Pattern Language', developed by the widely influential architect and design theorist Christopher Alexander, is used to re-categorize the spatial patterns evident in Ezekiel's vision. Patterns believed to be 'archetypal', deeply rooted in the nature of things and a part of human nature, are recognised. Secondly, in order to know which patterns are more significant, and how they are arranged, textual observation is conducted by choosing two words - 'behold' and 'measure' - as the indicators of the sequence of experience in the landscape. The result displays a thematic chiasm and a parallel structure. Landscape patterns including ENCIRCLING/ROUND ABOUT STRUCTURES, FOURFOLD MEASUREMENT, SQUARED SPACES and WATER FROM UNDERNEATH, play out scenes of awe and measurement in the landscape. With regard to the historical context of the landscape of Ezekiel 40-48, this thesis explores historical landscapes in the ancient Near East, and concludes that Ezekiel 40-48 demonstrates archetypal patterns that are shared with other cultures. However, archetypal patterns based on the nature of things and human nature should not be viewed as evidence of imitation or borrowing. Moreover, it is very likely that the ancient Israelite Iron Age town planning strategies serve as the basic concept of Ezekiel 40-48. Inspired by the Hebrew literary art that naturally forms corresponding themes, my research further argues that Ezekiel 40-48 can be understood as an ancient resilient landscape plan that encompasses rigidity and ductility, and two processes: resistance and recovery. Given the ancient hazards described in Ezekiel (the sword, famine, evil creatures, and pestilence), the mechanism of landscape resilience in Ezekiel 40-48 is similar to modern time ecosystem resilience, as well as disaster risk reduction, and epidemiology/public health of war and defence policy. Ezekiel 40-48 plans a self-sufficient city that is resistant to wars with its capacity to ensure food and water security. The riparian ecosystem provides medicinal resources with a life-giving river running through the land to strengthen the ability to recover. The thesis supports Greenberg's view that Ezekiel 40-48 fulfils the divine promises of 'the covenant of wellbeing' in Ezekiel 37.24b-28. In conclusion, this thesis develops a new theological way of reading Ezekiel 40-48 which prioritizes landscape. An understanding of the ancient planning in Ezekiel 40- 48 may shed light on our reading of the text and our way of viewing the visions, as well as our planning of the environment.

Because Shakespeare borrowed so many ideas and devices from other writers, we wonder whether he also borrowed the trick of double time from some of his predecessors; therefore one of the purposes of this study is to discover whether or not this device was original with Shakespeare. In this study I have considered the works of John Lyly, Christopher Marlowe, Robert Greene, and George Peele because these four seem to have influenced Shakespeare more than did any of the other of his immediate predecessors. To discover what influence, if any, these men had upon Shakespeare ts treatment of time is not, however, the only purpose of this study; for I am also interested in the characteristics of the works of these men for their own values, independent of any influence which they may have had on the works of Shakespeare.

Summary: It is probably true that the Anglo-Maori Wars have received more attention from historians than any other single topic in New Zealand history. This is as it should be, because that event was a watershed - albeit an unhappy one - in the settlement in this country. I therefore make no apology for adding another piece of research which includes a consideration of events in 1859 and 1860. I first �discovered� C.W. Richmond when asked to present a tutorial on him whilst engaged in post-graduate studies at the University of Otago. Regular histories of the period of the Anglo-Maori Wars were consulted, but they dealt with Richmond only in passing. It was at this point that G.H. Scholefield�s two volume edition of the Richmond-Atkinson family papers came to my attention and I discovered in them a wealth of information hitherto unrevealed about the Minister for Native Affairs. Accordingly, I was attracted to a study of the man, and the present paper is the result. The wonder is that so little has been written on a man who played a key role (one could argue the key role) in the Waitara dispute which led the Anglo-Maori Wars. One thesis was written on him in 1948, and W.D. Stewart wrote a short book on him in 1947.

<p>Designmönster är beprövade och återanvändbara designlösningar på återkommande designproblem inom en viss kontext. Designmönster handlar om att inte behöva uppfinna hjulet om och om igen. Designmönster fångar lösningar och kunskap inom mjukvaruutveckling.</p><p>Vi har försökt beskriva och förstå hur IFS och Intentia tar sig an arbetet som omfattas i våra frågeställningar. Våra frågeställningar har varit hur designmönster kan hittas, dokumenteras</p><p>och katalogiseras samt hur designmönster kan spridas till medarbetare.</p><p>Vi har i denna undersökning anslutit oss till de tankegångar som finns inom hermeneutiken och vi har därför valt att använda oss av en kvalitativ metodteori, vars drag ligger mer åt det</p><p>hermeneutiska perspektivet. Vi har genomfört intervjuer med representanter från ovan nämnda företag.</p><p>Undersökningen har visat att bägge företagen har grupper med erfarna utvecklare som finner nya designmönster. IFS dokumenterar inte sina mönster medan Intentia gör det, men dock inte enligt någon standard. Dokumenten katalogiseras på ett intranät. IFS katalogiserar inte sina</p><p>mönster, men de kanske kommer att kategoriseras utifrån sin funktionella tillhörighet. Intentia kategoriserar sina designmönster utifrån vilken typ av designmönster det är fråga om. Varje</p><p>designmönster hör till en viss grupp av designmönster. De katalogiserar ett designmönster där liknande designmönster finns. När det gäller spridningen av designmönster till medarbetarna inom företagen så hävdar IFS att själva kunskapsöverföringen i deras utvecklingsmiljö. Intentia menar att de erfarna utvecklarna i gruppen som hittar nya mönster även är skickliga på att förmedla designmönster till andra utvecklare i organisationen.</p>