Denna uppsats handlar om två opinionsbildare, Torgny Segerstedt och Torsten Fogelqvist och deras religiösa och politiska åsikter. Genom att göra en komprativ undersökning  försökte uppsatsen ge en så täckande bild som möjligt om vilken utstäckning Segerstedt och Fogelqvist tolkade facismen och nazismen som religiösa fenomen. Syftet med uppsatsen, förutom att försöka ge en täckande bild av deras tolkning av fascismen och nazismen som religilös fenomen, är att framlägga är hur deras religiösa bakgrund påverkade deras politiska uppfattning. Avgränsningen i uppsatsen har gjorts med hänsyn till tidsperiod och källmaterial. Tidsperioden är i stort från deras barndom till andra världskrigets slut. Och källmaterialet består av artikelsamlingar som har utgivits i bokform, sedan biografier och egna skrivna verk som används till uppsatsen. Metoden som används i uppsatsen är en komparativ undersökning mellan Segerstedt och Fogelqvist. Uppsatsen avser att analysera och få fram deras uppfattning särskilt när det gäller deras kristna perspektiv. Resultatet över undersökningsperioden var både Segerstedt och Fogelqvist med sina liknande bakgrunder och uppväxter påverkade av sina religiösa bakgrunder i sina texter och skrifter, fast på två olika sätt. Segerstedt skrev med och om bibliska uttryck samtidigt som han hämtade inspiration från sin religion, medan den andra opinionsbildaren Fogelqvist valde ett tema att skriva och det blev om religionen eller kulturer som han fick observera med tanke på sin religiösa bakgrund.

<p> Given an additional 10 volumes that could still be added to his <i> Collected Works</i> and 35,000 unpublished letters, the historical record on Swiss psychiatrist, Carl Gustav Jung, remains incomplete. An example is the unpublished letters between Jung and Carol Sawyer Baumann (1897-1958), an analysand and member of Jung's circle in Zurich for 30 years. The focus of this dissertation is the period of transition between 1927 and 1932, when, after a near-death experience, Baumann shifted her attention from her husband and two children in Cleveland to a search for individuation, first as an analysand under various Jungians, including Cary and H. G. Baynes, then under Jung himself. </p><p> Jung's place in psychology is first assessed, noting that he is either generally ignored or else cast as a mere acolyte of Freud. Alternatively, the dissertation is situated in the New Jung Scholarship, which positions Jung as the 20th century exponent of the symbolic hypothesis, but in the tradition of the late 19th century psychologies of transcendence. </p><p> Jung's emerging conceptions are chronicled using his documents on individuation from 1916 until 1931. The documents show the emergence of the concepts of the persona, the personal and collective unconscious, the anima and animus, attitudinal and functional types, the balancing mechanism of the psyche, the transcendent function, and the self. These conceptions are compared to an abundance of archival evidence available on Baumann, including papers held by her heirs and primary source material from repositories in various libraries. </p><p> The interaction of Jung's theory and Carol Sawyer Baumann's interpretation of individuation reveals to what degree and in what way each influenced the other. The process of collecting, reviewing, and presenting documentary evidence, as an alternative to a hypothesis-driven approach, raises further questions from the material. The extent to which she was successful in her quest can be gauged by Carol Sawyer Baumann's superior intellectual grasp of the principles of analytical psychology, her extensive researches into non-Western cultures, and her ability to communicate her findings on the process of individuation through her lectures and published writings.</p>

This dissertation considers the significance of the relationship between the federal government and U.S. higher education during World War II and the immediate postwar years, using four Texas universities (the University of Texas, Texas A&M, Baylor University, and the Rice Institute) as case studies. World War II and Cold War contexts of emergency and moral purpose were manifest in America's institutions of higher learning, which channeled their resources to assist a national agenda. Reciprocally, the federal government provided support to universities on unprecedented scales. This partnership was especially relevant to universities in the South, which had historically lagged behind their non-southern peers in research capability, had been more wary of outside influence, and had tended to stress regionalism over---if not at the expense of---nationalism. Yet despite the changes depicted in this study, a preexisting role of the southern university as serving one or more constituencies made the cooperation with the federal government less of a shift in the uses of the university than might otherwise be apparent. Among the topics that this study looks at in some depth are wartime financing of university research, curricular change, campus trainee programs, postwar veteran enrollments, the southern university as a trainer in so-called American values, and the impetus to assert these values. Of special note is the rise of defense-oriented research agendas and securing the revenues to sustain them. The partnership between the university and the federal government institutionalized a new a way of conducting university business that became so normative in just a few years after World War II as to seem irreversible. This dissertation shows the importance of this partnership at a group of universities outside the few high-profile institutions typically invoked as iconic or indicative of war-era federal cooperation. With its regional perspective that considers the southern university's role in advancing defense research, commerce, and technology, such investigation also highlights another basis on which to recognize World War II and the immediate postwar era as transformative in the history of the U.S. South.

Bunyore, like the rest of present-day Western Province of Kenya, came under British administration as part of the Eastern Province of the Uganda Protectorate between 1890 and 1895. The argument of this thesis is that if this development drew the AbaNyole into the world capitalist nexus, it also created conditions within which an expanding nineteenth-century social field of action was confronted with new diseases and ideas about these diseases that were extremely important in the transformation of the 'Nyole medical landscape during colonialism. This transformation took place within the framework of a British colonial medical science that defined itself within and above 'Nyole cosmology, and a British racial temperament that defined Bunyore as an epidemiological landscape. Both were normal requirements for colonial self-definition, cultural positioning, and boundary-marking between 'science' and 'tradition', 'culture' and 'nature'. This is why discourses on disease and medicine during the first two decades of colonialism revolved around the idea of nature, an idea that was a rendering of not just the physical, natural characteristics, of the colony, but also of the colony's inhabitants. Based on a bifocal address and the prevalence of argument by negative contrast, the image of the 'natural' was used to not only constitute the intellectual domain within which knowledge, strategies, policies, and justifications for domination were fashioned, but also expropriate AbaNyole's capacity to narrate their own bodily experiences. This was a dual process that created fertile grounds in which ideas about Western biomedicine and its technologies were nurtured and debated by the AbaNyole. The outcome of these debates, together with contradictions within colonial medical policies, led, from the mid 1930s onwards, to the systematization of the Health Center as an arena in which a new object of knowledge, Bora Afya (Good Health), and field of intervention, the African home, were constituted. This was a transition from preventive to curative medicine, political to social medicine.

Almanacs (tongshu in Chinese) were a ubiquitous feature of the social landscape in both China and the West from at least the seventeenth century onward, offering a rich topic for comparative analysis. They serve as a valuable index of popular beliefs, moral values, and cultural priorities. They also provide a window on the processes of social, political, and intellectual change in both environments. Using a comparative approach, this study tries to illustrate how the almanacs in both China and the West have mirrored their respective cultural environments and how the history of almanacs in both societies reflects the powerful changes brought about by the scientific and philosophical revolutions of seventeenth-century Europe. At the same time, it also seeks to show the limits of these revolutionary developments, the ways in which traditional beliefs and practices have persisted up to the present in each society, and the reasons for their persistence.

Based on research conducted over a twenty-four month period in Ljubljana, Slovenia, this dissertation provides an ethnographic study of the role of economists in charting Slovenia's transition process. The project argues that economics as a science is not homogeneous across cultures but that its history and implementation are contingent upon the position of its producers. It examines the practices of economists and the roots of their cultural authority which allows them to occupy influential positions beyond the technical confines of a community of specialized knowledge. The chapters trace the relationship between the history of economics as a discipline and the events that led to Slovenia's process of independence. They focus particularly on the emergence of depoliticized economic discourse as a legitimate critical strategy and track the way that this continued neutralization informed Slovenia's broader processes of change. Finally, this study questions the naturalness of the concept of transition presumed by the depoliticization of economic discourse through an analysis of discourses that contest or subvert it.

During the twentieth century, American amateur astronomers attempted to form national organizations with structures and intents similar to the British Astronomical Association (BAA), an amateur organization dedicated to the advancement of astronomy and widely admired by American amateurs and professionals alike. The Society for Practical Astronomy (1910), the American Amateur Astronomers Association (1935), and the National Astronomical Association (1945) were each intended to facilitate amateur scientific contributions in BAA-like topical sections, but each of these societies failed. Founded in 1911, the American Association of Variable Star Observers (AAVSO) and the American Meteor Society (AMS) provided an alternative for amateur astronomers who were interested in those specific topics. However, it was not until 1947, when the Association of Lunar and Planetary Observers (ALPO) formed, that another large segment of amateur astronomers found a home for their interests. A second mode of national organization succeeded at mid-century and grew to include most avocational astronomers. Founded in 1947, the Astronomical League consists of regional associations of local societies, and is oriented largely towards recreational astronomy. The League sponsors annual national and regional conventions, but contributes little to scientific programs. This study concludes that avocational astronomy cannot simply be compared with professional astronomy, and instead must be viewed on its own terms as a complex and variegated field. Although the failure of American amateurs to form a BAA-like organization was at first disappointing, the specialized associations of observers, together with a separate and larger organization devoted to recreational astronomy, have served the American astronomical community well. Professional support for both types of activity was facilitated in this mode of organization. The style in which professional support is rendered appears to be important, with strong volunteer member leadership more effective than a benevolent dictatorship by professionals. A journal in which amateur astronomers may publish observations, discuss techniques and share insights is critical for scientifically oriented associations, and provided a driving force for organizing and maintaining such associations.

<p> In this dissertation, I analyzing the invagination of slavery and madness as constitutive of the political, medical, economic, legal and literary institutions of the United States. In my introduction, I discuss my previous project concerning all black mental institutions that emerged in the American South after Reconstruction. My first chapter, "Haunting Asylums: Madness, Slavery and the Archive," addresses my difficulties with the fragmented records of the racially segregated mental asylums and how figurations of the ghost or the inhuman failed to provide me with a salvific moment. In Chapter 2, "Compounds of Madness and Race: Governing Species, Disease and Sexuality in the Early Republic," I map the epistemic ground of race, mind and nation in the Revolutionary-era United States. My third chapter, "Worse than Useless, Too Much Sense: Enslaved Insanity in Plantations, Courtrooms and Asylums" is the culmination of previous two, where I trace the admission and treatment records of a sixteen-year-old slave interned in a mental asylum to the discourses and institutions surrounding the internal slave trade. I conclude by discussing two deaths separated by two centuries but connected by the violent conjunction of antiblackness and madness.</p>

<p> This dissertation traces how eugenics came to underpin discourses pertaining to free love, sex and reproduction in 1920s-1930s China. It shows the eugenic and evolutionist limits to radical or liberal intellectuals' understanding of the role of the individual in the pursuit of sex, free love and birth control. The study examines the scientific view of modernity embodied in eugenics, as well as the challenges to this vision based on humanism and sex aestheticism. Bertrand Russell's visit to China in 1920 with his lover Dora Black led to heated discussions surrounding free love and free divorce, where privacy, the eugenic idea of a "robust individual" and science were key. Meanwhile, translations and the reception of Ellen Key and Havelock Ellis's works on eugenics and love underpinned the reconciliation in Chinese liberal intellectuals' thought between individualism/evolutionary humanism and eugenics, particularly in their debates on sexual and emotional ethics in the 1920s. Margaret Sanger's visit to China in 1922 opened up a debate on the suitability of eugenic birth control to solve China's problems, such as overpopulation and venereal disease. By probing into her interactions with Chinese intellectuals in 1922, this study reveals how her eugenic ideas were received, as well as the political tensions regarding her birth control advocacy. The dissertation demonstrates that the sexual reproductive considerations that had been viewed in the 1920s as a problem of the relationship between the individual and nation/race/society, by the 1930s came to completely subordinate the role of the individual to national and racial regeneration concerns. Sanger's continued correspondence with Chinese medical professionals came to shape the birth control movement in the 1930s in more strictly eugenic terms. This research contends that eugenics was not only influential in discourse, but came to be implemented in practice in the fields of sex hygiene, birth control and VD regulation. The agency of pioneer female gynecologists in the 1930s is emphasized by examining how they brought eugenics in practice in their birth control clinics, how they localized global female experience and theories on birth control and hygiene, either through translation or through their attempts to reach working class women with contraceptive sex education. Lastly I argue that eugenics and social hygiene also functioned as a male oriented ideology in VD policies of various colonial powers: British, American, Japanese, and French as part of an economy of empire. By contrast Chinese Nationalist Hygiene Campaigns and female gynecologists' internalizing of eugenics focused on female health.</p>

<p> Decisions have both short and long-term consequences. Sometimes we cannot see the consequences and do not know the outcomes, but we take a step and make a choice. Some after-effects are irrevocable, and some are fixable. Some decisions affect us immediately and exclusively while others have consequences that are global. When we make decisions, we sometimes doubt our decisions and ask ourselves what might have happened if another choice was made. We make choices daily, small or great, for good or bad. After World War II, South Korean president Rhee Syngman put many alleged Communists in a rehabilitation program known as the National Guidance League. Many of them were executed between 1945 and 1953 to prevent them from joining the Communist north. Rhee's decision affected many families including my own. What we choose to do has intentional and unintentional consequences. Extreme choices produce dire consequences that can subsequently influence future generations and, on a larger scale, an entire nation for decades.</p>