Thesis (Ph. D.)--University of Virginia, 2003. / Includes bibliographical references (leaves 321-330). Also available online through Digital Dissertations.

Issued also as thesis, Bern. / Bibliography: p. [112]-114.

Diss. phil. I Bern, 1951.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1960. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1971. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (M.A.)--Baylor University, 2008. / Includes bibliographical references (p. 64-65)

A marked preoccupation with childhood is evident throughout the works of Graham Greene; it receives most obvious expression in his concern with the idea that the course of a man's life is determined during his early years, but many of his other obsessive themes, such as betrayal, pursuit, and failure, may be seen to have their roots in general types of experience which Greene evidently believes to be common to all children.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / Graham Greene has done his finest writing in his 'Catholic' works, a group where the main characters are Catholic, the background is Catholic, and the central problem is a religious one. These works number five novels and two plays, namely: Brighton Rock, The Power and the Glory, The Heart of the Matter, The End of the Affair, A Burnt-Out Case, The Living Room, and The Potting Shed. While the critics generally acknowledge Greene's craftsmanship, a significant number question the orthodoxy of his values. Some find evidence in his writings of such heresies as "Augustinianism," Jansenism, and Manicheism. Others descry unchristian pessimism, an unorthodox brand of Existentialism, or an infringement of Christian teaching on the portrayal of sex in fiction. A last group finds a seriously questionable ambiguity in theological matters that casts doubt on the soundness of his faith. The major agreement in a body of contradictory criticism is the view that the author denies free will and believes in the total corruption of human nature. Since Graham Greene is a Catholic and the works have a Catholic background, and since the various charges suppose a deviation from the Catholic creed, I have examined these writings in the light of orthodox Catholic doctrine. I have taken the fact into account, however, that the author does not write as a philosopher or theologian but reveals his theological position only indirectly through the use of the impersonal technique in the artistic construction of his novels. My findings indicate that Graham Greene emphasizes free will, and portrays both natural and supernatural virtues in his characters. It is true that he is doctrinally ambiguous on occasion, de-emphasizes the role of the intellect in salvation, and paints a bleak picture of human misery. Nevertheless, even on these points he seems to remain on the safe side of orthodoxy. The values that are revealed in his works are traditional Christian values. On the other hand, my findings cast some doubt on the soundness of procedure of the hostile critics. They have an unfortunate tendency to interpret Catholic doctrine too narrowly and arbitrarily, to ignor(legitimate use of "point of view, " and to draw unsupported conclusions on Greene's intentions from insufficient evidence in his writings. It follows that charges of heresy are invalid for the 'Catholic' works since critics have paid too little attention to the implications of impersonal and indirect techniques in the writings of Graham Greene. Graham Greene is orthodox and his values are orthodox. / 2031-01-01

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Intentionality is a feature of mental states that are directed towards objects. One puzzle of intentionality is that mental states can be directed towards nonexistent objects. We may relate to fictional characters, or worry about events that never take place. However, if these objects do not exist, then it is difficult to make sense of how it is that we bear these relations towards them. In this thesis I outline Graham Priest’s world-based semantic and metaphysical theory of intentionality intended to accommodate these intentional relations born towards nonexistent objects. Priest supposes that this theory is compatible with any conception of worlds. I argue that this is not the case. Within Priest’s framework merely possible worlds should be understood as existent genuine worlds, and impossible worlds can be neither existent genuine worlds, nor should they be conceived of as nonexistent objects. Instead impossible worlds must be something quite revolutionary. / Graduate / 0422 / carolynegarland@gmail.com