Until recently, society and science often ignored, erased, and avoided bisexual women and men and individuals with biracial and multiracial identities, and rarely considered these identities simultaneously. Prior research has shown that some lesbians and gay people of color exhibit resilience against sexual minority stress due in part to an inoculating effect of exposure to racism earlier in life. However, little is known about the lived experience of thriving, resilient bisexual multiracial individuals. In the tradition of positive psychology and context of intersectionality theory, this qualitative study explored how multiracial bisexual individuals develop and maintain flourishing well-€being despite sociocultural factors promoting chronic stressors. In-€depth, semistructured interviews were conducted with 6 multiracial bisexual participants. Interpretive phenomenological analysis revealed 6 key themes for developing and maintaining resilience: integration of intersecting social identities, social support, emotional openness, hope and optimism, meaningful life, and life/personal accomplishments. Deeper knowledge about resilience-€building in holders of multiple-€marginal identities may influence informed stakeholders (bisexual, biracial and multiracial individuals and their families, service providers, researchers, public institutions, and decision makers) to advance development of more effective counseling programs and influence more responsive and affirmative social policies. Subsequent social change involves the advance of sexual health, rights, and behaviors of bisexual, biracial and multiracial citizens.

In emerging adulthood, distinctive groups have been found to exhibit "flourishing" (i.e., simultaneously experiencing positive, maturing relationships with parents, exploring identity in numerous positive areas, and striving to attain and subsequently achieving criteria deemed important for the successful transition to adulthood) and "floundering" (i.e., experiencing pitfalls such as heavy experimentation in the form of high levels of binge drinking and drug use, and instability reflected in high levels of depression and anxiety; Nelson & Padilla-Walker, 2011). While these groups have been found to differ with regards to factors of individual development, they had not been examined for variation with regards to familial development. Therefore, the purpose of this study was twofold: First, to examine how experiences in emerging adults' family of origin may be linked to their flourishing and floundering in emerging adulthood. Second, to explore how emerging adults' attitudes towards family of formation, specifically aspects of individuals' marital horizons and family formation values (Carroll et al., 2007), may be linked to flourishing and floundering in emerging adulthood. In general, results showed that flourishing and floundering subgroups differed with regards to their perceptions towards family of origin and attitudes towards family of formation. Flourishing subgroups were found to have more positive perceptions of family-of-origin factors than the floundering subgroups, as well as lower ideal ages for marriage, stronger feelings towards marital permanence, more family centeredness, and less endorsement of cohabitation.

Sexual ethics is about the norms we should have when it comes to sex. It concerns how we should behave towards each other in terms of sexual acts. Within the field of sexual ethics, consent has acquired a central role in determining what is permissible and impermissible in sexual actions. This primarily focuses on whether consent can prevent sexual violation. Another focus is on whether individuals have a satisfying sexual life, a value that can be described as sexual flourishing. What has been missing in previous research is the emphasis on the relationship between consent and sexual flourishing. This is precisely the focus that this essay aims to explore - the connection between consent and sexual flourishing. In this essay, I will present arguments showing that consent and sexual flourishing do not harmonize well, and that consent can negatively impact sexual flourishing. The arguments are that consent creates an asymmetry between the sexual parties, based on two factors: that consent requires a strict structure that is lacking and that a person can relinquish their rights during the sexual act. I will then present two modifications of consent and examine whether they can avoid criticism and contribute to positive sexual flourishing. The conclusion is that due to consent requiring a specific structure tailored to agreements about objects, it is not suited for intimate situations involving bodily rights without further adjustments. / Sexuell etik handlar om vilka normer vi ska ha när det gäller sexuella relationer och sexakter och därmed hur vi ska agera mot varandra när det kommer till sexuella handlingar. Inom området för sexuell etik har samtycke fått en central roll för att avgöra tillåtna och otillåtna sexakter, inslag och handlingar. Diskussionen runt samtycke fokuserar ofta på om samtycke kan förhindra sexuella överträdelser. Ett annat fokus inom sexuell etik är om individerna har ett tillfredställande sexuellt liv. Ett värde som ska fånga detta är sexuellt blomstrande. Det som har saknats i tidigare forskning är fokuseringen på relationen mellan samtycke och personers sexuella blomstrande. Syftet med denna uppsats är att utforska vilka konsekvenser samtycke kan ha för sexuellt blomstrande. I denna uppsats kommer jag att argumentera för att samtycke kan påverka sexuellt blomstrande negativt. Argumenten är att samtycke skapar en asymmetri mellan de inblandade parterna baserat på två faktorer: att samtycke kräver en specificerad struktur som saknas under sexakter och att personer ger upp rättigheten till sexuellt självbestämmande under sexakten efter ett samtycke. Konsekvensen är att på grund av att samtycke utgår från en specifik struktur som inte är anpassad till överenskommelser om kroppar och intima situationer så måste modifikationer av samtycke utredas. Min slutsats är utan ytterligare modifikationer och förbättringar är samtycke inte lämplig för intima situationer.

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The scientific aim which distinguishes applied social psychological research from basic social psychological research is that of using social psychological theory to develop interventions meant to rectify social and practical problems in hopes of fostering a flourishing or thriving social sphere. In developing their interventions, however, many applied social psychologists have failed to consider their pre-investigatory philosophical commitments, commitments which imply the kind of flourishing social life that may come as a result of interventions rooted in them. The aim of this dissertation is to invite applied social psychologists to consider if their frequently noted, yet often unexamined, commitment to psychological egoism (i.e., human nature is inescapably self-interested) and instrumentalism (i.e., human rationality is inherently calculative towards self-interest) imply the kind of thriving social life they truly intend for their interventions to foster, or if other philosophical commitments might allow them to better fulfill that scientific aim. To do this, a comparative analysis is given between the vision of social flourishing implied in psychological egoism and instrumentalism, as illustrated in the prevalent Social Exchange Theory and its interventions, referred to as the modern vision, and an alternate vision implied in the Aristotelian understanding of human nature with its concomitant interventions, referred to as the Aristotelian vision. Overall, this dissertation suggests that the Aristotelian vision of a flourishing social life shies away from the instrumentalizing of human relationships implied by the egoistic vision and thus provides more fertile ground for applied social psychologists to accomplish their aim.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The Yale Center for Faith and Culture has held seven Consultations on God and Human Flourishing, 2007 to 2013, where it was affirmed that human relation to God is reason enough for human flourishing. The seven consultations indicate a growing conversation on God and human flourishing in theology. With this is mind the three female theologians are considered and argued to be important as participants in a conversation on God and human flourishing. The three female theologians are Serene Jones, a feminist theologian, Ellen Charry a systematic-pastoral theologian, and Jennifer Herdt, a virtue ethicist. Serene Jones is presented in the thesis as the first voice to engage theologically with the notions of happiness and human flourishing from a feminist critical position. Serene Jones argues, by means of feminist theory, that gendered constructions of women’s nature are present in readings of doctrine and Scripture. The way in which happiness and human flourishing is understood to characterise the lives of women is consequently challenged and critiqued. Due to the oppressive logic inherent in gender insensitive readings of doctrine and Scripture, Serene Jones opts for a re-reading where the agency of women is affirmed. The doctrines of justification and sanctification are re-formulated by Serene Jones as justifying and sanctifying grace. Grace is described by Serene Jones as an envelope that enfolds the substance of women, presenting women with a redemptive narrative that they are able to identify with. Serene Jones’ contribution lies in her affirmation of the graced agency of women. Ellen Charry, a female theologian who is concerned with the salutary effect of knowledge on an individual represents the second voice. Ellen Charry understands the dichotomy between goodness and pleasure established by modernity to be false. In the notion of asherism Ellen Charry seeks to bridge the gap by asserting that obedience to God’s commandments evokes both goodness and pleasure. Pleasure is described as the enjoyment of God and creation. Ellen Charry goes further by affirming that God enjoys creation when creation flourishes. A mutual enjoyment between God and creation takes place which brings about a happy disposition. Happiness accordingly is a way of life established through a particular knowledge of God attained when one obeys God’s norm for living. In addition, happiness is not just marked by an excellent life but also by the enjoyment of both God and creation. Ellen Charry contributes to the conversation by affirming that happiness is established when humans and God flourish. Jennifer Herdt, a virtue ethicist, starts with the secularisation of moral thought present since the sixteenth century. The secularisation of moral thought caused morality to be separated from its religious moorings. A shift in emphasis occurred, moving from the person doing the action to the action itself. With this shift in emphasis the possibility of virtue to bring humans into relation with God through grace was negated. The result was a recapitulated Augustinian anxiety of acquired virtue. Jennifer Herdt seeks to negate the Augustinian anxiety by returning the emphasis to the agent of the action. Jennifer Herdt delineates an account of mimetic performance, where she argues that by imitating a divine exemplar through virtue, grace progressively brings one into relation with God. Virtue is a means by which an individual partakes in and is formed by a liturgy. As virtue is practiced the agent participates in God, an act denoting happiness. Jennifer Herdt’s account of human happiness takes into consideration how virtue assimilates an agent to Christ. From the three female perspectives, happiness and human flourishing is understood to pertain to one’s relation to God, a perspective which resonates with the God and Human Flourishing Consultations. In light of the female theological contributions, the suggestion that each female theological voice may be important for a diverse conversation on God and human flourishing as well as future initiatives for God and Human Flourishing is warranted. / AFRIKAANSE OPSOMMING: Die “Yale Center for Faith and Culture” het sewe konsultasies gehad, 2007 tot 2013, oor “God and Human Flourishing” waar daar beklemtoon is dat die menslike verhouding tot God genoegsame rede is vir menslike florering. Die sewe konsultasies weerspieël ʼn toenemende gesprek oor God en menslike florering in teologie. Dié toenemende gesprek het daartoe gelei dat drie vroulike stemme geidentifiseer word en geargumenteer word dat hulle belangrike deelnemers in ʼn gesprek rondom God en menlike florering is. Die drie vroulike stemme is Serene Jones, ʼn feministiese teoloog, Ellen Charry, ʼn sistematies-pastorale teoloog, en Jennifer Herdt, ʼn deugde etikus. Serene Jones word in die tesis eerste aangebied om teologies, vanuit ʼn feministies kritiese oogpunt, in gesprek te tree met die konsepte van geluk en menslike florering. Serene Jones argumenteer, deur middel van feministiese teorie, dat geslagskonstruksies van vrouens se natuur teenwoordig is in die lees van die Bybel en leerstellings. Die konsepte van geluk en florering, wat beskrywende woorde is, moet daarom ook krities gelees word en by tye uitgedaag word. Weens die geslags onsensitiewe lees van die Bybel en leerstellinge, onderneem Serene Jones om die leerstellings van regverdiging en heiligmaking te heroorweeg, met die klem op vrouens se agentskap. Die leerstelllings van regverdiging en heiligmaking word heroorweeg en benoem as geregverdigde en geheiligde genade. Genade word deur Serene Jones beskryf as ʼn koevert wat die wese van vrouens omvou. Vrouens word hiermee van ʼn verlossingsnarratief voorsien waarmee hulle kan identifiseer. Serene Jones se bydrae lê dus in haar prioriteit teenoor vrouens se genadigde agentskap. Ellen Charry, ʼn vroue teoloog wat besorg is oor die pastorale effek van kennis, verteenwoordig die tweede stem. Ellen Charry is krities oor die tweedeling van goedheid en genot wat deur die modernisme ingestel is en beskou dit as vals. Deur die konsep van asherisme probeer Ellen Charry die tweedeling oorbrug deur te argumenteer dat gehoorsaamheid aan God se gebooie beide goedheid en genot meebring. Sy beskryf genot as die wedersydse plesier wat mense beleef wanneer hulle God geniet deur gehoorsaam te wees aan God. Ellen Charry gaan verder deur te verduidelik dat God ook die mensdom geniet wanneer die mensdom floreer en God daardeur floreer. Die wedersydse florering van beide skepping en God bring ʼn gelukkige disposisie mee. Geluk word vervolgens beskryf as ʼn manier van leef, gebaseer op die uitlewing van die kennis wat deur God se gebooie geopenbaar word. Ellen Charry dra by tot die gesprek van geluk en florering deur die wedersydse genot wat mens en God beleef as kardinaal te beskou vir die verstaan van geluk. Jennifer Herdt, ʼn deugde etikus en die derde vroulike stem, begin met die verwêreldliking van moraliteit wat sedert die sestiende eeu teenwoordig is. Die verwêreldliking van morele nadenke het moraliteit en godsdiens van mekaar geskei. Die skeiding van moraliteit en godsdiens het tot gevolg gehad dat die klem verskuif is van die agent na handeling self. Met dié verskuiwing is die rol van genade om die agent geleidelik in gemeenskap met God te bring ondermyn. Die resultaat was die herhaling van die Augustiniese angs oor verkrygde deugde. Jennifer Herdt probeer die Augustiniese angs vermy deur die klem weer op die agent te laat val. Die konsep van nabootsende uitvoerings word deur Jennifer Herdt gebruik om te beskryf hoe die individu wat deugde beoefen, deur die nabootsing van Christus, toenemend in verhouding met God gebring word deur middel van genade. Deugde is ʼn wyse waarop ʼn persoon deelneem aan en gevorm word deur ʼn bepaalde liturgie. Wanneer die persoon deugde beoefen, word daar deelgeneem aan God deur Christus, ʼn daad wat geluk vergestalt. Jennifer Herdt se weergawe van menslike geluk neem in ag hoe ʼn persoon geassimileer word tot God deur deugde te beoefen. Deur die drie vroulike stemme se bydrae word daar verstaan dat geluk en die florering van mense verband hou met hulle verhouding tot God, ʼn perspektief wat resoneer met die “God and Human Flourishing Consultations.” In die lig van die onderskeie vroulik teologiese bydrae, is die voorstel dat elke stem belangrik is vir ʼn gediversifiseerde gesprek oor God en menslike florering so wel as toekomstige initiatiewe waar daar besin word oor God en menslike florering geregverdig.

The point of departure of this thesis is derived from a modern tendency to create a dichotomy between selfless love and human flourishing. Modern attempts to liberate the human being from heteronomous oppression and the moral norms promoting this have sometimes led to the conclusion that selfless love is harmful to human flourishing. Such a conclusion has gained momentum also through modernist re-conceptualisations of the self as an autonomous but empty consciousness which must guard itself against determination by the other. In effect, significant thinkers have replaced the notion of selfless love with a call for self-assertion over against the other, as key to the individual person’s well-being. This has been matched by Christian dismissals of the individual’s pursuit of human flourishing. In the face of modern insights into the ‘desirous’ nature of the human being, modern Christian theology has equally struggled to sustain the tension between the traditional Christian notion of selfless or self-giving love and human beings’ desire to affirm themselves and to find personal fulfilment in this world. Strands of Christian theology have, for instance, affirmed a self-surrendering love at the cost of dismissing the individual’s worldly desires entirely. In this thesis, I outline this situation in modern thought and its problematic consequences. With a view to discerning whether selfless love and human flourishing can be re-connected, I then undertake close studies of the theologian Paul Tillich’s and the moral philosopher and novelist Iris Murdoch’s conceptualisations of the self and of love. As I will argue, Tillich’s and Murdoch’s engagement with modern thought leads them to develop accounts of the self, which correspond with understandings of love as both selfless and conducive to human flourishing. On the basis of their thought I thus argue that selfless love and human flourishing can be understood as interdependent even today.

While globalisation is a multidimensional phenomenon, present educational foci tend to lie not on preparing students for a complex, globalised 21stcentury, but on preparing students for a 21st-century economic globalisation. In order to advocate a change of consciousness, this present study examines the concept of human flourishing and the skills – referred to as cosmopolitan soft skills – fostering the phenomenon. Taking a critical realist approach, a theoretical and an empirical investigation was carried out. The theoretical analysis undertaken by the study identified flourishing to be a three-dimensional concept and established that flourishing cannot be fully realised unless an individual is flourishing both from a positive-psychological, a moral-political, and a moral-ethical perspective. The empirical, comparative analysis of school policy documents and interviews with school principals, on the other hand, eventuated a comprehensive list of skills and competences that contemporary educational institutions aim at equipping their students with for the sake of flourishing. By an interplay between theory and empirical data, the study resulted in a possible conceptualisation of cosmopolitan soft skills, consisting of the four core skills of attention, acceptance, respect, and responsibility, and 78 other skills organised into four main categories. Provided the critical realist stance taken, the results are believed to be of a flexible and ever-changing but universal nature that facilitate future research into the educability of the cosmopolitan soft skills concept and the empirical realisation of human flourishing.

Thesis (Ph.D. (Psychology))--North-West University, Potchefstroom Campus, 2010.

Thesis (Ph.D. (Psychology))--North-West University, Potchefstroom Campus, 2010.