Thesis (D. Min.)--Boston University, 2001. / Abstract. Includes bibliographical references (leaves 127-132).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2006. / Abstract and vita. Includes bibliographical references (leaves 199-212).

Thesis (D. Min.)--Northern Baptist Theological Seminary, Lombard, Ill., 1999. / Abstract. Includes bibliographical references (leaves 222-226).

Thesis (M.A.)--Trinity Evangelical Divinity School, 1994. / Abstract. Includes bibliographical references (leaves 137-144).

Thesis (D. Min.)--Boston University, 2001. / Abstract. Includes bibliographical references (leaves 127-132).

Thesis (M.A.)--University of Wisconsin--Madison, 1965. / eContent provider-neutral record in process. Description based on print version record. Bibliography: l. 58-59.

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. / The problem of this dissertation is to examine William James's concept of the self and to evaluate his view in the light of selected contemporary theories of the self. Because James was the first great American psychologist to show sustained interest in the self, this paper examines his view of the self for possible relationships and similarities to current theories, specifically those of Gordon Allport, Carl Rogers, and the organismic and the phenomenological theories of the self. The method employed by the dissertation has involved analysis and comparison of the various theories and an evaluation of differences. The dissertation first offers an expository analysis of James's concept of the self, followed by similar expositions of theories by Allport and Rogers and those of the organismic and phenomenological schools. For James, the subject-object self is a phenomenal experience of the organism. The unifying stream of thought, each new thought inheriting all that the preceding thought possessed, constitutes the consistent identity of the self, eliminating the need for any other explanation of the coherence and continuity of the self. The self is capable of growth and change and has constituent aspects of a material, social and spiritual nature which generate feelings and actions. The constituent facets of the self are hierarchically arranged, creating an inner harmony which is purposive in character. For Allport, the term self is applied to the gradually evolving central aspects of one's existence, the bodily sense, continuing self-identity, self-esteem, self-extension, the self-image, the self as rational coper, and the self as goal-seeker. Having unity and continuing identity, the self is an object of knowledge. It is also a knowing self and, though this aspect remains undefined, is definitely not an homunculus. For Rogers, the self is gradually differentiated from the organism's total experience and is a unique value structure resulting from interpersonal relationships. This value system and the drive toward self-preservation, maintenance, and enhancement provide for consistency and unity in the self. The sovereign drive makes growth and change possible. The self is thus a process as well as a system. Organismic theory emphasizes the unity, integrity, coherence, and consistency of the self-actualizing organism. Inherent potentiality is stressed rather than environmental effects and pressures. The object of concern is the whole person rather than part functions. Phenomenological theory sees the self as a developmental social product, capable of change and centered around its fundamental need: the sense of adequacy. The self is both object (self-experiences) and process (an aspect of the phenomenal field which determines all behavior). In comparison with Allport and Rogers, James says little about the origin and development of the self, presents no coherent, unified, motivational theory, gives little insight into the way change occurs in the self and, though in agreement with Allport and Rogers regarding the self as object, he reduces the self as knower to passing thoughts phenomenally perceived as intra-cephalic movements and sensations. The successive states of consciousness also account, functionally, for the unity and identity of the self. Because of its unsystematic nature, internal inconsistency and omissions, James's theory was seen to be lacking in explicitness and structural detail. On the basis of the analysis and comparison, certain conclusions seem warranted: (1) In its broadest terms and particularly in the spirit of its approach, James's theory was judged viable; (2) Its chief values, theoretically and practically, are its broad perspective, its tentativeness, and its emphasis on phenomenological method rather than its specific content; (3) Though viable in its perspective and spirit, James's theory was considered to be lacking in clarity and focus to the point of ambiguity. / 2031-01-01

Thesis (Ed.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. / This phenomenological study has elicited the remembered mourning reactions of twenty-four men and women who were bereaved of one or both parents between the ages of seven and seventeen. Qualitative methods and a retrospective design were used to explore how subjects grieved, avoided the mourning process, and in ways more or less adaptive, endeavored to master their loss. The major objectives have been to identify some of the shared reactions of this group to premature parent death, and to illuminate their experience of being in the world subsequent to this loss. The study has further explored how parent loss was experienced when bereavement occurred at certain developmental stages (latency or adolescence) , or as a result of particular circumstances (suicide, sudden or anticipated death). The loss experience was remembered as a constellation of changes which both preceded and followed from the parent's actual death. In retrospect, the death was described as a nucleus or formative event around which later developments had been organized. The loss had usually been interpreted by subjects, and the meaning that was made emerged as a deeply personal, idiosyncratic formulation. Parent loss resulted for all in some alteration of their sense of self, in a loss of innocence, and an end of childhood. Particular circumstances had seemingly imposed some special strain or trauma; when the parent's death occurred at a younger age, as a result of prolonged illness, sudden accident or suicide, these deaths appeared to have been more difficult for subjects to resolve than those which resulted at a later age, or from natural causes. Gender differences were also noted: father-bereaved subjects (male and female) were more likely to feel overburdened or engulfed by their widowed parent than were their mother-bereaved counterparts. The phenomenon of early parent loss was described as a complex and multi-faceted event, the understanding and treatment of which may be enhanced by using a variety of theoretical perspectives. Treatment objectives should include helping the bereaved to resume and advance their mourning process and to further those developmental tasks which were not accomplished before the parent's death. / 2031-01-01

Facilitating improvement, here-and-now, in a person's psycho-spiritual functioning is an aspect of both practical theology and group psychotherapy. This improvement can only occur through human intermediary, as both practical theology and group psychotherapy recognise. The premise of this thesis is that people reveal their religious and existential concerns (i.e., one's deepest feelings about God, life, and existence) through their here-and-now interpersonal interactions. These existential and religious concerns can be successfully addressed within psychotherapy groups by adopting a nonlinear, psychotherapeutic approach which focuses on here-and-now interpersonal interactions. This here-and-now style of psychotherapy provides the pastor/therapist with a practical-theologically sound method by which to relate to another person on the deepest level, and it provides the means by which the pastor/therapist can identify, describe, and analyse another person's existential/religious issues. The following propositions are put forth: * * * * * * * Existential concerns are inevitably religious in nature but not always articulated in religious terms. These existential/religious concerns are the subject of both group therapy and practical theology. Practical theology is characterised by a Janus-like, self-reflective loop of theory to praxis. This loop is also seen in the here-and-now style of group psychotherapy. Group psychotherapy and practical theology deal with religious ideation: group therapy by examining interpersonal interactions; practical theology by examining the person-to-God relationship. Psychotherapy groups can be a "coming of God with human action as intermediary." Group psychotherapy and practical theology address genuine human need through the four pastoral functions. Group psychotherapy and practical theology adhere to the scientific method of constructing hypotheses based on deductions stemming from heightened awareness. Group psychotherapy has a practical theological function when it serves as a means of transitin~ through the theological stages of God the void, to God the enemy, to God the companion. Group psychotherapy fulfils a practical theological function by transforming human ways, i.e., opening one up to the influence of other people and the Christian God who works through those people as intermediaries. / Philosophy, Practical & Systematic Theology / D. Th. (Practical Theology)

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. / This dissertation is an exposition and critique of Paul Tillich's and Erik H. Erikson's conceptualizations of the origin and nature of morality and ethics. After each author's theory of the origin and nature of morality and ethics is summarized, the similarities and differences which exist between their views are presented. Next their positions are evaluated according to the norm of coherence as defined by E.S. Brightman. Finally, a brief comparative criticism of their positions is made according to the same norm. The major similarity between Tillich's and Erikson's positions is their description of the origin of morality. Both men locate it in man's essential nature. On the basis of their descriptions of man's nature, both develop self-fulfillment theories of morality and ethics. However, they envision self-fulfillment within a communal rather than an individualistic context. The individual and society are described as a polar unity by both scholars. [TRUNCATED] / 2031-01-01