La presente investigación tiene como objetivo investigar la relación que existe entre la inteligencia emocional y la capacidad de liderazgo de directores. En este estudio de investigación participaron 34 directivos de ambos sexos, cuyas edades fluctúan entre 35 y 66 años, con más de tres años de servicio en los cargos pertenecientes a la zona de Canto Grande UGEL Nº 05, distrito de San Juan de Lurigancho. Los instrumentos de medición fueron el inventario de Bar – On (I-CE), adaptado por Ugarriza (2001), y el cuestionario para medir la capacidad de liderazgo de los directivos. El procedimiento se desarrolla en dos etapas la primera descriptiva y la otra comparativa, en la cual se realizó el estudio correlacional de las variables a través del coeficiente (r) de Pearson. Los resultados señalan que la Escala de evaluación del liderazgo presenta confiabilidad y validez de construcción, asimismo el nivel de Inteligencia Emocional General se encuentra en nivel Promedio y el nivel de Liderazgo del equipo directivo en las instituciones educativas de la muestra es de Nivel Alto. Asimismo se encontraron diferencias significativas en inteligencia emocional según el sexo, y finalmente relación positiva y significativa entre las dimensiones de inteligencia emocional y la evaluación de liderazgo. / This research aims to investigate the relationship between emotional Intelligence and the leadership of Directors. This research study involved 34 directors of both sexes, whose ages range from 35 to 66 years, with more than three years of service in the area of Canto Grande UGEL No. 05, district of San Juan of Lurigancho positions. The measurement instrumentation were inventory Bar - On (I-CE), adapted by Ugarriza (2001), and the questionnaire to measure leadership managers. The procedure takes place in two stages the descriptive first and the other comparative, in which the variables correlational study was conducted from Pearson coefficient (r). The results indicate that the leadership assessment scale has reliability and construct validity also the General Emotional Intelligence level is in average level and the level of leadership of the management team in educational institutions in the sample is high. Also found significant differences in emotional intelligence according to sex, and ultimately positive and significant relationship between the dimensions of emotional intelligence and leadership assessment.

<p><p><strong><p> </p></strong></p></p>

Texte remanié de: Thesis Ph. D.--Binghampton, N.Y.--State university of New York. / Bibliogr. p. 286-295. Index.

Proefschrift--Nijmegen--Katholieke universiteit, 1997. / Résumé en anglais. Bibliogr. p. 258-269. Index.

Diss.--Fach Neuere Geschichte--Berlin--Technische Universität, 1996. / Bibliogr. p. 276-297.

diss.--Philosophische Fakultät--Erlangen-Nürnberg--Friedrich-Alexander-Universität, 1998. / Bibliogr. p. 377-413. Index.

The purpose of this thesis is to contribute to a better understanding of the theology of liberation, through the study of the influence of the hermeneutical circle of Paul Ricoeur on its methodology. Ricoeur is an interdisciplinary philosopher whose reflections are the product of a Transcendental Phenomenology in dialogue with Human Sciences and studies in the interpretation of symbols. Chapter one is an introduction to Ricoeur's interpretation theory and his hermeneutical circle. Chapter two deals with the specific elements of Ricoeur's Biblical Hermeneutic, the dynamic of symbols and the theory of myths. In the second part of chapter two we compare these elements with Rudolph Bultmann's demythologising project, and describe Ricoeur's most important contributions to Biblical interpretation. Chapter three studies the development of Ricoeur's Biblical hermeneutic in the work of three influential hermeneuticians from Latin America: J. Severino Croatto from Argentina, Juan Luis Segundo from Uruguay, and Clodovis Boff from Brazil. Each of these has based his interpretation theory on Ricoeur's work. We search for the basic tensions and conflicts in each of these three theologians, such as that between tradition and re-creation of meaning in the Scriptures, and their ways to resolve them in a new interpretative synthesis. Finally, in chapter four we present our conclusions and reflections. 1) Ricoeur's contribution to liberation theology in three main areas: the search for the Latin American identity, the actual praxis of liberation and the development of a concept of positive utopia. 2) The influence of Ricoeur in the work of Croatto, Segundo and Boff. 3) The original contribution of liberation theology to Ricoeur'g hermeneutical circle. This contribution comes from the hermeneutical function of the Basic Ecclesial Communities which complete Ricoeur's own project of a philosophy of action.

As an important part of our lives, stories help us to form both our personal identities and the identities of the social groups that make up our society. They facilitate us to be in contact with our beliefs, our feelings, our knowledge, our perception, and what is significant to us. Similarly, we understand those very things from the stories of others. These stories are obtained through different ways: family, friends, literature, poetry, religion, teachers, movies, art, and so on. Through these, our culture is born and sustained. There is no doubt that architecture is an important defining element of our culture. For that reason, we must decisively evaluate its essential role in the communication of these stories. Being more than just the planning, design and construction of a building, the architecture design process involves the manipulation of mass, space, volume, texture, light, shadow, materials, program, and other elements in order to achieve an end which is aesthetic as well as functional, and if taken further architecture can be experienced through the senses. When thinking about what architecture involves, I have to ask myself a question, can architecture take a more dynamic role in the transmission of our culture; generally, symbolically, and more particularly, by encouraging and reinforcing the dissemination of stories? In our modern-day western built-environment, museums have taken a most active role programmatically in the transmission of our culture and stories. My thesis will focus on this building type. During the last 30 years, museums have experienced a change from presenting real things to the creation of experiences. In essence, exhibitions have transitioned from object-oriented to story-centered. How can architecture better provide this recently modified museum experience? Furthermore, what can architecture do to push this focus even further so that people are better able to absorb these stories and experiences? Before attempting to answer these questions however, I must explain how my thesis question will be explored in actual terms. Consequently, I will investigate how the architecture of a museum can further activate, reinforce, and promote a set of stories important to our culture and country as a whole. My thesis project will be a museum that portrays the sequence of events and cultural history of Puerto Rico. With this in mind, I would like to explore an effective method to convey and inform people about who we are and where we come from. All the elements that had contributed to its creation give this culture the distinctive attributes to set it as the perfect model to use architecture as the tool that will disseminate our cultural history. Given the fact that it is very compelling for people to learn through visualization, the creation of a museum that reflects the Puerto Rican culture would be an outstanding tool to educate people. However, instead of designing a museum that merely houses artifacts, I want to create a museum that tells a story about about Puerto Rico's past and present.

This thesis explores the various manners in which schadenfreude – taking pleasure in the misfortunes of others – functions in the theatrical works of Golden-Age Spain, specifically in three donjuanesque plays of the seventeenth century. The first chapter of the thesis analyses schadenfreude as exercised in Tirso de Molina’s "El burlador de Sevilla y convidado de piedra," a play in which Don Juan’s pleasurable deceptions incur the enjoyment of his demise. In the second chapter, a variation on the theme of Don Juan finds playwright Alonso de Córdoba y Maldonado applying schadenfreude as a literary technique in his play "La venganza en el sepulcro." Finally, a female representative of the Don Juan archetype is examined in the third chapter, which features María de Zayas y Sotomayor’s only known comedy "La traición en la amistad." / Graduate / 0465 / 0294 / 0313 / tmak@uvic.ca

In this dissertation I offer an analysis of the ideological significance of Juan de Castellanos' writings in light of the epic model provided by Alonso de Ercilla's La Araucana. My main goal is to demonstrate that, unlike Ercilla, Castellanos embraced and manipulated the resources at the disposal of epic poets not only to praise the deeds and defend the rights of the first wave of colonists, but also to challenge the policies of Hapsburg monarchs concerning the administration of the recently established Viceroyalties in the New World. Hence, this dissertation aims to foreground the complexities and ambiguities of a text that bears evidence of an internal ideological fissure that significantly shaped Spain’s political and territorial expansion and contributed to the emergence of a new type of literature. If epic, as has been persuasively argued by Elizabeth B. Davis "was invaluable to the ruling circles of the imperial monarchy, who used it to forge a sense of unity and to script cultural identities during the period of expansion and conquest" (10), then the heroic poems written by Castellanos on behalf of the conquistadors and encomenderos represent the boldest attempt to turn the most prestigious vehicle of Spanish imperial propaganda, epic poetry, into a tool for the expression of colonial political concerns, a project which included but was not limited to the deployment of aggressive practices of poetic imitation, the expression of a new sense of selfhood, and the demarcation of a new sense of patriotism. Nevertheless, from its inception Castellanos' project was also plagued by many contradictions, most of which are the result of his nostalgia for the values and practices commonly associated with the warrior nobility of the feudal era, and by the constraints imposed by simultaneously having to point to and erase the trace of Ercilla's text. / text