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The diploma thesis "At the Top, or behind the Zenith of Power? To the Effect of Winston S. Churchill as the Prime Minister of Great Britain in the Years 1951-1955" examines the effect of Winston S. Churchill during his second term as Prime Minister of Great Britain. The thesis analyzes his effect on foreign policy, where the main emphasis is on the relationship with the United States, his plans for negotiations with the Soviet Union, domestic politics, and his tenure at the head of the Conservative Party. It briefly analyzes his relationship and disputes with Foreign Minister Anthony Eden, and the British Prime Minister's medical condition. The main focus of the thesis is devoted to Churchill's ability to promote his ideas and plans in all areas of his operations, as a leading politician of the Great Britain.

Although the wilderness preservation movement has emerged as a political force relatively recently, man's desire for retreat and renewal in untamed wilderness environments has a rich history in North America. Using contemporary guidetooks, diaries and journals, this study examines the early nineteenth century "Fashionable Tour" from New York City to Niagara Falls and combines description of the most important "natural wonders" en route with an analysis of their cultural meaning and value. There are two major themes. (1) Although pompous religiousness of language suggests conventional religiosity, pilgrims were overwhelmed with feelings of reverence, awe and wonder when face to face with natural wonders. (2) The extravagance of the New World's natural wonders influenced American and European images of the American experiment. Romanticism and Scottish Common Sense Realism are the intellectual and aesthetic background for this study. After some preliminary observations and definitions, I review the widespread importance of these two movements in early America and their points of contact with American sensibilities. Significant iconological moments in the lives of three leading Americans -- John Bartram, Samuel Mitchill and Timothy Dwight -- who donned their tourist habits to visit the Catskill Mountains, illustrate both the diversity of these influences and the beginnings of the Fashionable Tour. Analysis of the tour itself begins with chapter three. From their steamboat, tourists divided the Hudson River Valley into five "reaches" symbolizing grandeur (the Palisades), repose (Tappan Sea), sublimity (the Highlands), picturesqueness (the Hillsides) and beauty (the Catskills). In the first four reaches (chapter 3), the sublime Highlands dominate the landscape. But the "view from the top'' and Kaaterskill Falls at Pine Orchard in the Catskills were the most significant natural wonders in the Hudson Valley. Chapter five introduces Part II: West to Niagara Falls. The overwhelming effect of ongoing European settlement on the wilderness -- on flora, fauna and native Americans -- differentiates the unpredictable trip west from the predictable trip north. At Albany, tourists left their luxurious steamboats and transferred to stagecoaches and/or canalboats. Cohoes Falls, Little Falls and especially Trenton Falls, N. P. Willis' "Rural Resort," highlight the journey from Albany to Utica and suggest greater wonders to come. Images of the wilderness west of Utica comprise chapter seven. "Soft" pastoral landscapes, as in the Finger Lakes Region, did not arouse the intense response that major wonders such as the "view from the top" and Trenton Falls did. Niagara Falls was the climax and conclusion of the pilgrimage. The "greatest natural wonder" known and accessible to early nineteenth century tourists, Niagara elicited a torrent of enthusiasm and verbiage. After a detailed examination of tourist expectations and anticipations, descriptions and dreams, I focus specifically on the religious sentimentality which laced images of Niagara Falls. Pilgrims, responding with awe and protestations of "indescribableness," found evidence to support their popular religiosity. The trip from New York to Niagara was not just a relaxed holiday, but a highly focussed pilgrimage for persons seeking mystery and majesty in the sublime and the beautiful. Niagara, and to a lesser extent the other natural wonders; along the Hudson and across New York State, became religious shrines in early nineteenth century America.

The dilemma of diversity is the tension that exists when prescriptive claims are required across reasonable pluralism. Scholar and philosopher Dwight Boyd believes that the dilemma of diversity must be addressed for the continued health of multicultural societies, and suggests that the solution can be found through democratic reciprocity. Though the International Olympic Committee (IOC) markets unity and peace through its Olympic Games, does the Olympics relieve the dilemma of diversity? By critically examining the IOC’s historic and recent treatment of Aboriginals, its encouragement of divisive nationalism, and its educational programs, it is clear that the IOC does not embrace reasonable pluralism. The IOC’s public pedagogy is one that conceals its dominance through diversity. In exposing this dominance, I will argue that the IOC must embrace democratic reciprocity that allows for conversation across difference. Adopting an authentic acceptance of difference will alleviate the IOC’s propagation of Western ideology through neo-imperialism.

The dilemma of diversity is the tension that exists when prescriptive claims are required across reasonable pluralism. Scholar and philosopher Dwight Boyd believes that the dilemma of diversity must be addressed for the continued health of multicultural societies, and suggests that the solution can be found through democratic reciprocity. Though the International Olympic Committee (IOC) markets unity and peace through its Olympic Games, does the Olympics relieve the dilemma of diversity? By critically examining the IOC’s historic and recent treatment of Aboriginals, its encouragement of divisive nationalism, and its educational programs, it is clear that the IOC does not embrace reasonable pluralism. The IOC’s public pedagogy is one that conceals its dominance through diversity. In exposing this dominance, I will argue that the IOC must embrace democratic reciprocity that allows for conversation across difference. Adopting an authentic acceptance of difference will alleviate the IOC’s propagation of Western ideology through neo-imperialism.

Les théories de la culture de masse sont durant vingt ans un enjeu essentiel pour les intellectuels américains, qui cherchent à construire un modèle rendant compte des dangers esthétiques mais aussi sociaux des contenus culturels diffusés par les médias de masse. Influencés par les théories de l'Ecole de Francfort mais développant une pensée indépendante, les intellectuels américains et en particulier le groupe des New York intellectuals se livrent par revues interposées à un long dialogue, qui prend fin brusquement au début des années soixante. Cette recherche reconstitue l'histoire de cette pensée aux Etats-Unis, depuis sa formulation condensée par le journaliste Dwight Macdonald dés 1944, dans un article retentissant ("A Theory of Popular Culture"), jusqu'à sa disparition deux décennies plus tard, consacrée par la publication simultanée du Understanding Media de Marshall McLuhan et des "Notes on Camp" de Susan Sontag. Il s'agit également de tester le domaine de validité de ces théories en les confrontant à un objet culture supposé de masse, les comic books. Deux ambitions sous-tendent cette recherche : reconstituer le débat dans sa complexité en interrogeant les textes clés, mais aussi identifier les facteurs endogènes et exogènes ayant mené à la désaffection rapide pour cette idée. Une attention particulière est accordée à deux passerelles entre l'activité intellectuelle et le grand public, d'une part l'influent recueil Mass Culture, the Popular Arts in America, publié en 1957, et de l'autre son pendant Culture for the Millions?, publié quatre ans plus tard.

The American Dwight L. Moody (1837–1899) was the most famous revivalist of the late 1800s and exercised a wide and lasting influence on the Protestant world, reaching Swedes in Sweden and America. His influence was felt among Swedes despite the fact that he was of English heritage, never visited Sweden or any Scandinavian country, and never spoke a word of the Swedish language. Nevertheless, he became a “hero” revivalist among Swedish Mission Friends in Sweden and America. Moody’s early ministry was centered in Chicago, the largest urban population of Swedes in the United States. In 1867, he first came into contact with Swedish immigrants in Chicago known as Mission Friends. The church that he founded, Chicago Avenue Church, later organized a Swedish fellowship. Many Swedes who immigrated to America, a land of religious pluralism, were eager to adopt Moody’s beliefs and methods. Fredrik Franson who joined Moody’s church became a proponent of the American revivalist’s beliefs and methods, spreading them in America, Sweden and other countries. E. A. Skogsbergh, a pioneer of the Mission Covenant in America, adopted Moody’s preaching style so much that he became known as “the Swedish Moody.” News of Moody’s large revival campaigns in Great Britain from 1873–1875 traveled quickly to Sweden, making “Mr. Moody” a household name in homes of many Mission Friends. Moody’s sermons published in Sweden were distributed in books, newspapers, and colporteur tracts, and led to the spread of Sweden’s “Moody fever” from 1875–1880. P. P. Waldenström cited Moody as an example of evangelical cooperation in events leading to the founding of Svenska Missionsförbundet (Swedish Mission Covenant). Songs of Moody’s musical partner, Ira D. Sankey, were translated into Swedish by Theodor Truvé and Erik Nyström and sung in homes and mission houses. Moody’s influence extended even to Sweden’s Archbishop Nathan Söderblom who during his college years attended Moody’s student conference at Northfield, Massachusetts. As Mission Friends adopted Moody’s alliance ideal, beliefs, and methods, their religious identity shifted in the direction of Moody’s new American evangelicalism.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1965. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

The presented thesis is an analysis of American foreign policy thinking applying comprehensive analysis of three presidential administrations. The analysis is embedded in the historical context of the Suez Crisis, and provides a picture of the change in US foreign policy after the Suez Crisis comparing the three foreign policy doctrines related to this particular period of history - D. D. Eisenhower, J. F. Kennedy and L. John Johnson. The foreign policy doctrine represents a particular expression, image of foreign policy of a given state. The American political system is known by several historically and politically significant foreign policy doctrines. The thesis describes how the US foreign policy is created and what leads to the process of formulation of the presedential doctrines. An important element in the background of the analysis is the Cold War itself. Besides the theoretical definition, the work also provides the complex features of the administrations of the three presidents submited to analysis. Part of the characteristic is the analysis of individual foreign policy doctrines that points out the difference among administrations derived from the historical moment of the Suez crisis. The results of the comparison will draw conclusions on the similarity as well as possible differences...

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