Gothic literature has a tradition of dealing with dark subjects, themes and motifs, as well as depicting fear in different shapes and forms. Dani Cavallaro describes dark fiction in terms of the "aesthetic of the unwelcome". The philosopher Edmund Burke separates the beautiful from the sublime and writes that everything that is capable of producing a terror of pain and death is a source of the sublime. In her essay "On the Supernatural in Poetry", Ann Radcliffe draws a clear line between the concepts of terror and horror and distinguished them as fundamentally different. In this essay, I define the terms horror and terror by following up the research surrounding Radcliffes statement. I begin with the concept of terror that Burke and other writers define as an elevated and positive feeling, then move on to account for the discussion surrounding Matthew Lewis' novel The Monk. It was considered pornographic, lewd and outright dangerous in its obscenity with blatant depictions of violence, gore and sex. Since Radcliffe and Lewis were contemporary I reckon that it is profitable to explore this tension further in my essay. From Radcliffe and Lewis I find out how the concepts of terror and horror have developed with time and how modern theorists conceive this distinction.

The emotive connotations of diminutives in English are a source of controversy among scholars, while the Slavic languages of Polish and Russian are considered ‘diminutive-rich’ with diminutives that convey diverse nuances. Thus, the translation of diminutives between English and Slavic languages has either been portrayed as difficult or has been ignored altogether. However, an analysis of Carroll’s Alice in Wonderland and several of its translations into Polish and Russian shows that English has many diminutives, some of which are ‘untranslatable’, while many diminutives can be easily translated. Yet, the strong emphasis on diminutives in Polish and Russian produces diminutives in the translations that do not appear in the original text and are not typical of English. What becomes evident is that the obstacles in translating various diminutive constructions provoke the question: What are the semantic-pragmatic differences between English and Polish/Russian diminutives and how do these differences affect translation? / Graduate / 0679 / 0593 / 0314 / dlockyer@alumni.ubc.ca

C.S. Lewis és un autor generalment interpretat dins un corrent platònic o neoplatònic tant pel que fa als seus textos narratius com als assagístics. El que planteja aquesta tesi és una altra presentació. És a dir, se li dóna la volta perquè aparegui en tant que aristotèlic. Hi ha molts elements per sostenir aquesta posició, i aquí s'analitzen amb una remissió contínua a textos d'Aristòtil i a la seva filosofia. Tanmateix, abans d'entrar en matèria hi ha una biografia esquemàtica de Lewis per posar en context el lector.Així, els quatre punts fonamentals de l'aristotelisme de Lewis són:1. L'assumpció de la doctrina de l'acte d'Aristòtil. Aquí la divisió és triple: l'acte com a moviment, l'acte com a forma i l'acte com a operació.2. La interpretació de l'acte com a acció política. Aquesta part té una divisió doble: el bé com a acte polític i la perversió de la ciència en un cientisme que desemboca en totalitarisme polític.3. L'acceptació del finalisme natural aristotèlic enfront de les doctrines materialistes. Es tracten les nocions de teleologisme, atzar, selecció natural i evolucionisme, entre d'altres.4. L'enfrontament amb el relativisme contemporani mitjançant l'aristotelisme. Aquí trobem tres punts: la moral objectiva enfront del relativisme moral, el relativisme epistemològic i la filosofia futura, i la recuperació de l'humanisme clàssic.Tot i així, no convé oblidar que hi ha elements platònics innegables en les obres de Lewis, i s'analitzen en un apèndix de quatre punts:1. Els elements estrictament narratius.2. La dimensió espiritual o quarta dimensió.3. La memòria i la reminiscència.4. Les quatre virtuts cardinals d'arrel platònica.Finalment, s'analitza la repercussió de Lewis al món actual, gairebé mig segle després de la seva mort, sota tres punts:1. Repercussió teològica. És la més estesa per motius religiosos.2. Repercussió literària. No és massa profunda, malauradament.3. Repercussió filosòfica i política. No ha estat gens analitzada, i d'aquí que s'hagi redactat un treball com aquest. / OF THE DOCTORAL THESIS"Presence of Aristotelian Philosophy in the Works of C.S. Lewis"TEXT:C.S. Lewis is an author generally interpreted in the Platonic or Neo-Platonic trends, both through his narrative texts and through his essays. What this thesis defends is another presentation, which is focusing on his Aristotelian points of view. There are many elements to sustain this position, and in this thesis they are analyzed with continuous reference to the texts of Aristotle and his philosophy. In case the reader is not aware about C.S. Lewis' life, there is a small biography at the beginning of the work.Later on, the four main divisions have been developed as follows:1. The Aristotelian doctrine of the act in the texts of C.S. Lewis. This chapter is divided in three parts: the act as movement; the act as shape; and the act as an operation.2. The interpretation of the act as political action. Here the division is double: the good as a political act, and the perversion of science in scientism which leads to totalitarianism.3. The acceptance of Aristotelian teleologism in front of materialistic views of natural systems.4. The clash of C.S. Lewis, with the help of Aristotelian philosophy, against the contemporary relativism.Furthermore, we can't forget that Lewis had a profound Platonic basis, which is briefly analyzed in four points:1. The elements which are strictly narrative.2. The spiritual dimension or fourth dimension.3. Memory and reminiscence.4. The cardinal virtues of Platonic origin.Finally, the conclusions are divided in three points:1. Theological repercussion of Lewis.2. Literary repercussion.3. Philosophical and political repercussion.

Thesis (Ed.D.)--Teachers College, Columbia University, 1965. / Typescript; issued also on microfilm. Sponsor: Leland B. Jacobs. Dissertation Committee: Mildred L. Fairchild. A study of the children's works of George MacDonald, William Henry Hudson, Antoine de Saint Exupéry, John Ronald Renel Tolkien and Clive Staples Lewis--Cf. leaf 1. Includes bibliographical references.

Thesis (doctoral)--University of Stockholm, 1986. / Includes bibliographical references (p. 115-123).

Thesis (Ph. D.)--Florida State University, 2004. / Advisor: Dr. Linda Saladin-Adams, Florida State University, College of Arts and Sciences, Dept. of Humanities. Title and description from dissertation home page (viewed Sept. 30, 2004). Includes bibliographical references.

Thesis (doctoral)--University of Stockholm, 1986. / Includes bibliographical references (p. 115-123).

Thesis (Ph. D.)--University of Wisconsin--Madison, 1964. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Bibliography: leaves 350-364.

Thesis (M.A.)--Indiana University, 2009. / Title from screen (viewed on November 13, 2009). Department of History, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Melissa Bingmann, Robert G. Barrows, Jeffrey S. Wilson. Includes vita. Includes bibliographical references (leaves 94-100).

Thesis (MA (English))--University of Stellenbosch, 2009. / This thesis argues that Ndi Sibiya, fictional writer and protagonist of the novel, Mating Birds by Lewis Nkosi develops a pathological obsession with Veronica Slater, a white woman for whose rape Sibiya is about to be executed. One of the many theorists that have commented on the effects of race on sexuality, particularly in colonized black people is Frantz Fanon. In Black Skin White Masks Fanon asks a question based on Freud’s question, “What does a woman want?” Fanon’s question is different in that he asks, what do black people want, which opens the way for a post-colonial psychoanalytical analysis of Ndi Sibiya. What he is concerned with in Black Skin White Masks is a post-colonial psycho-analytical evaluation of the state of being black in colonial societies. Nkosi does the same in his novel, whereas he deals with Apartheid South Africa as an extension of colonialism. Nkosi and Fanon are both addressing the broader psychological impact racially oppressive societies have on the black person’s psyche. Fanon in his psychoanalytical study of the black man from within the Freudian framework aims to save the man of colour from himself (9) by giving black people a warning that is not much different from the warning Sibiya’s father gives to him: do not lust after the white man’s woman.