In our lives we will have to make hundreds upon thousands of choices. The effects of these choices will follow us with varying intervals; some effects may be brief while others may literally last a lifetime. In these moments that we are forced to chose, it ultimately comes down to two options, what we should do, and what we want to do. Essentially, it is a choice between the head and the heart. Playwrights depend on these moments of choice, for it is the basis of almost all plays. At some point, the protagonist must make a choice, even if the choice is not to choose. In the early part of the 20th Century, a religious philosopher by the name of Aleister Crowley helped to define these choices, or as he referred to them, Wills. In essence, he stated that everyone has a True Will and a conscious will, and the path that you will ultimately follow is contingent on the choices you make in your life. Following your True Will, the path of the heart will lead you to a sense of Nirvana, while following your conscious will, the path of the head leads to a life unfulfilled. While some called him demonic (he occasionally referred to himself as The Beast With Two Backs) others saw him as a sage someone to esoterically explain the chaotic and industrial world of the early 1900 s. Aleister Crowley seemed to be one of those few men that you either loved, or hated, or hated to love. At the dawn of the 20th Century, he was an English philosopher and religious guru that made a call to arms to the general populous to start living a better life. His theories will be explained fully in Chapter One, but ultimately he wanted everyone to achieve their True Will and leave their conscious wills by the wayside. He felt that this process could be achieved through what he referred to as his theorems on magick. It is unknown exactly how the idea came to him to add the k to the original magic; however speculation reveals he might have taken from the original Greek word magikE. Contrary to the modern definition of magic (the art of producing illusions by sleight of hand), Crowley felt that his magick was significantly more complex. Pulling on philosophies from the Egyptians and the Celts along with basic Buddhist principles, he defined his magick within his twenty-eight theorems . Ultimately, he philosophized that magick was a way to enlighten a person, or, for the purposes of this thesis a character s True Will4 and to avoid following their conscious will. In layman s terms, Crowley saw it as an argument between the head (conscious will) and the heart (True Will). While the main focus of this thesis is on the tension and outcome of the decision of a character to follow their True Will or their conscious will, it is impossible to talk about these two concepts without discussing, at least in part, magick. Crowley saw magick as the practice and process to achieve True Will. This study, therefore, involves both homonyms, magic and magick. By applying this process as defined by Crowley in his self-named theorems to plays and musicals that have been defined as strictly magic, I am looking for not only the exact moment in which the main protagonists in each play define and execute their decision to follow their True or conscious Wills, but also to critically examine their journey to that fatal decision. I describe it as such because I feel that a characters fate may truly depend on the choice that they make. These philosophies are not new to the philosophical world. Other theorists such as Schopenhauer and Nietzsche and their relation to Crowley s theories will be discussed later; however I felt that because Crowley is the one who his responsible for rejuvenating the word magick from the Greeks in the 20th Century, I should be able to use his theories as a modern lens to examine A Midsummer Nights Dream, Marisol, and Wicked. I plan to take plays that cross both genre and era and consider not only (1) what can be illuminated using this Crowlean lens , but I also to highlight (2) any universal truths, by which I mean any ideological or philosophical ideas that appear in all three plays, that can be found in works as diverse as the ones that I have chosen. While their connection to True Will may be tangential in nature, if there are things in common in these plays that are brought to light using Crowley s lens, then I feel it is worth noting. By examining these two factors I will be able to see if critics have accurately defined these plays. My goal is to add the Crowlean lens to the already existing approaches to critically examining a theatrical piece. This lens, as defined before, is simply taking Crowley s concepts of True Will and conscious will and their link to the progression of magick within a character to illuminate the characters choices leading up to their breaking point in which they must ask themselves Do I chose what I should do, or what I want to do? The three plays I chose were done for specific reasons. The basic criterion was to choose on a basis of (1) chronology, (2) genre, (3) and magical reference5. I took three plays that entertained the religious, philosophical, and fantastical nature of what I felt best applied to Crowley s theories. Keeping in mind that Crowley interpreted his magick as a philosophy, a religion, and a way of life to ultimately achieving True Will, I felt it pertinent to explore these aspects of each play as well. In the musical Wicked, the philosophical nature of the piece asks the question Are people born wicked? Or do they have wickedness thrust upon them? This question can be answered through a variety of subjects. By exploring these issues within the context of its main character, Elphaba, (pronounced EL-fa-ba), and a variety of themes throughout this musical (including behavior, appearance, deception, honesty, courage and labeling) we find that True Will and conscious will in the land of Oz are flowering. Defining our True Will, according to Crowley, takes constant affirmations and diligent calculations of our feelings and utilizing those to aid in making the right choice for that specific moment6. In this fashion, Marisol marries the idea of what the author calls magical realism in a post-apocalyptic New York City with a fervent religiosity all while underscoring the political nature of the 1980s indigent cleanup initiated by then mayor Ed Koch. Through the character of Marisol Perez, we find that not only is the choice between True Will and conscious confusing, but it can be potentially lethal. Within the structure of this play is also where Crowley s spiritual views on True Will and conscious will become highlighted. The Lovers (Helena, Demetrius, Hermia, and Lysander) in Shakespeare s fantastical A Midsummer Night s Dream is the perfect backdrop to explore Crowley s more eccentric philosophies on magick and how these philosophies relate to True and conscious will. In essence, I plan to not only explore the choices that these four individuals make due to acts of both types of magic(k), but their ultimate consequences as well. It also must be noted that during the process of this thesis, the one overarching theme throughout all three plays dealt with Crowley s theory of self-preservation. I feel that this is innately tied into the idea of True Will. By achieving True Will, we are inherently attempting to make the best choices for ourselves. This inherently keeps alive the innate human instinct of survival. At the end of this thesis, I hope to defend that Crowley s concepts of True Will and conscious will, when applied in tandem with Crowley s concepts of magick, can be a valid lens to examine theatrical works, old and new alike.

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This study examined the relationship between demographics, attitudes, and subjective norms (influences) on Virginia adults over 50 with at least one adult child and the presence of estate planning documents. The Theory of Reasoned Action (Azjen & Fishbein, 1980) was applied using a secondary data set of 189 participants. Regression analyses examined paths from external variables (demographics), attitudes toward the behavior, and subjective norms to the intention and behavior. Intention and behavior were defined as the possession, intention to possess, and non-intention to possess estate planning documents. Asset-focused documents included Will, Living Trust, Durable Power of Attorney for Financial Issues, and the Letter of Instruction. Health care-focused documents included Living Will and the Durable Power of Attorney for Health Care. An analysis was also conducted on the possession of a complete set of estate planning documents. Older persons were more likely to possess all documents except the Letter of Instruction. Respondents with higher assets were more likely to possess a Will. Respondents who were more educated were more inclined to possess a Living Will. Respondents that had informally promised property to their children were more likely to possess a Living Trust. Younger respondents were more likely to intend to possess a Will, the Durable Power of Attorney for Health Care, and the Living Will. Persons with lower assets were more likely to intend to possess a Will, and those with a goal for privacy in financial affairs and who believed they should help their adult children financially were more likely to intend to possess a Living Trust. Participants who intended to possess a Letter of Instruction were more educated, male, owned homes, and had a goal for privacy in financial affairs. Age (younger) was an indirect influence to the Letter of Instruction, mediated through the goal to leave family financial security. Participants with lower assets and in good emotional health did not have intention to possess a Living Trust. Male gender and owning a home were influences on not intending to possess a Durable Power of Attorney for Financial Issues. Males were less likely to have a Letter of Instruction. Respondents with the goal to leave an inheritance were more likely to have non-intention to possess the Durable Power of Attorney for Health Care and Durable Power of Attorney for Financial Issues. More education, lower income, and residing with a relative were mediated influences to the Durable Powers of Attorney for Health Care and for Financial Issues through the goal to leave inheritance. Respondents that were older, had more assets, owned homes, had a goal to leave an inheritance, and that had informally promised their property were more likely to possess more estate documents. Indirect paths to having a set of estate planning documents were more education, lower income, and residing with a relative, which were mediated through the goal to leave inheritance. The low number of estate planning documents respondents had and the lack of intention to obtain estate planning documents indicate a need for further education in the areas of estate planning. The occurrence of older age as an influence, particularly with health care-focused documents, indicates a need for more awareness in younger adults of their vulnerability, at any age, to illness or injury and that medical directives should be in place. / Ph. D.

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Assignment (MDiv)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: Christians differ on various issues, among others, on dogmatic and ethical cases. Specifically, they differ on the will of God. However, a question which confronts Christians, is that their own interpretation of the will of God, often differs from that of other Christians. Christians still differ about the baptism. Churches that accept the baptism of a child and churches that accept re-baptism, offer differ which baptism what the real baptism is. Even though people differ on which form of baptism the real one is, it is important to understand the true meaning attached to the baptism. It is also important that a person has a good attitude when they differ from others about baptism. Toleration and embracement can help one to settle difference about baptism in a constructive manner. Toleration is described as the best solution when people find themselves in conflicting. Christians usually propose this as a compromise when they differ and in doing so, bring peace within a conflicting circumstance. Trust is important and patience also includes a minimal level of trust. Embracement requires that action takes place. It is a manner of expression to open yourself unto other and also welcome them. God wants more for his people than for them to live a unhappy life. God enjoy us and wants to enjoy communion with us. It can therefore be seen as one of the reasons why it is important that Christians should embrace each other when they differ does not turn into a dispute. When embracement and toleration is required, in certain situations, where people differ, reconciliation plays an important role. Communication is an integral part in the reconciliation process. Reconciliation is also important because it repair the relationship between God and man. / AFRIKAANSE OPSOMMING: Christene verskil oor talle sake, onder andere oor leerstellige en etiese sake. Hulle verskil spesifiek oor die wil van God. ‘n Probleem waarmee Christene egter gekonfronteer word, is dat hul eie interpretasie van wat die wil van God in konkrete situasies is, dikwels verskil van dié van ander Christene. Christene verskil nog altyd oor die doop. Die kerke wat die kinderdoop aanvaar en die kerke wat die herdoop aanvaar, verskil oor watter doop die regte doop is. Al verskil mense oor watter vorme van die doop die regte doop is, is dit belangrik om die ryk betekenis wat aan die doop geheg word, te verstaan. Dit is ook belangrik dat ‘n mens ‘n goeie gesindheid moet het, wanneer jy met ander oor die doop verskil. Toleransie en omarming kan ons help om verskille oor die doop op ‘n konstruktiewe wyse te hanteer. Toleransie word beskryf as die beste oplossing wanneer mense in konflik is. Dit is gewoonlik ook die uitweg wat Christene voorstel wanneer hulle verskil, om sodoende die vrede te kan bring tussen mense wanneer hulle in konflik is. Vertroue is belangrik en verdraagsaamheid betrek 'n minimale vlak van vertroue. Omarming vra dat aksie moet plaasvind. Omarming is 'n manier van uitdrukking om jouself vir ander te gee en ook die ander te verwelkom. God wil baie meer vir sy mense hê as om 'n ongelukkige lewe te leef. God geniet ons en wil gemeenskap met ons hê. Dit kan dus as een van die redes gesien word hoekom dit belangrik is dat Christene mekaar moet omarm wanneer hulle verskille het, sodat die verskille nie geskille word nie. Wanneer omarming en verdraagsaamheid vereis word, in situasies waar mense verskil, speel versoening 'n belangrike rol. Kommunikasie is belangrik in die proses van versoening. Versoening is ook belangrik omdat dit die verhouding tussen God en mens herstel.

國立政治大學英國語文學系在職碩士班 碩士論文提要 論文名稱：高中生英文作文中情態助動詞使用之分析 指導教授：尤雪瑛博士 研究生：張翠杏撰 論文提要內容： 本研究旨在分析高中生在英文作文中使用情態助動詞之情形，並就學生使用情態助動詞之困難加以研究，以期能了解學生困難之所在並加以解決。 本研究採用質與量的分析方法。質的分析包括： (一) 情態助動詞之意義與功能； (二) 學生誤用情態助動詞之情形； (三) 影響學生誤用情態助動詞之原因。量的分析則重在研究： (一) 學生使用各個情態助動詞之頻率； (二) 學生最容易誤用之情態助動詞之頻率。 本研究結果如下：學生最常使用的情態助動詞為can和will，這兩者也最容易被誤用，學生除了會把各個情態助動詞互相替換使用之外，也會在不需要情態助動詞的情形下使用情態助動詞。造成學生誤用情態助動詞原因包括： (一) 學生誤解不同情態助動詞的用法，而把一種用法運用在其他情態助動詞上； (二) 學生把情態助動詞的用法簡化； (三) 學生受到固定用語的影響； (四) 學生受到母語的影響直接把中文翻譯成英文。 本研究最後提出在英語教學上的建議：在課堂上教授情態助動詞時，除了將各個情態助動詞不同的用法呈現，還必須比較各個情態助動詞之間相近的用法，再把這些情態助動詞放在不同的情境中呈現它們在現實生活中真正的用法與意義，期使學生能學到情態助動詞正確的用法。 / ABSTRACT The purpose of this study is to analyze the use of modal verbs in students’ compositions and to understand students’ difficulty in learning and using modal verbs. Modal verbs’ surface forms and grammatical characteristics are very easy for students to remember. However, their complicated meanings and usages are somewhat difficult. This study adopts qualitative and quantitative analyses. The qualitative analysis includes: (1) the meanings and functions of modal verbs, (2) students’ misuse of modal verbs, and (3) the reasons that affect students’ misuse of modal verbs. The quantitative analysis includes: (1) the frequency of the use of every modal verb in students’ compositions, and (2) the frequency of the misuse of modal verbs. The results of this study are summarized as follows: the most often used modal verbs are can and will. Students tend to use wrong modal verbs or add modal verbs to sentences that don’t need one. The reasons affecting students’ misuse of modal verbs are: (1) students’ misunderstanding of the use of modal verbs, (2) students’ oversimplification of the meanings and functions of modal verbs, (3) the effect of frozen idiomatic expressions, and (4) the effect of students’ native languages. Finally, the study provides pedagogical suggestions and implications in teaching modal verbs. First, subtle usages and meanings of modal verbs should be presented. Second, they should be taught in different contexts. Third, apply pragmatics to the teaching of modal verbs. The goal is to help students learn authentic usages of modal verbs.

Few would refute the didactic nature of stained glass windows, paintings, and sculptures used in Spanish cathedrals during the Counter-Reformation. For hundreds of years the artistic renderings of biblical narratives and of Catholic dogmata had aided both the literate and illiterate alike to internalize the teachings of the Church. In contrast, the seemingly complex web of semiotic signs that form part of the aural and visual spectacle of the auto sacramental has understandably led some to question if such productions could have truly held much meaning for commoners with little formal education. However, as a theatrical genre, the auto sacramental does not deviate much from the literal meaning and allegorical symbolism of the more static art forms that adorn cathedral walls and altarpieces. The usage of ships, highwaymen, and courtroom trials represent some of the most prominent symbols utilized by playwrights to create a Counter-Reformatory drama that facilitated the audiences' ability to decode the plays' allegorical meaning. The repeated use of these semiotic signs allowed the culturally literate public in urban centers across Spain to draw upon their intertextual knowledge of such symbols to appreciate and understand these Corpus Christi performances. Modern readers less familiar with these semiotic signs and their meaning experience an additional handicap because of their inability to see the visual spectacle designed, if not as the primary didactic tool of the genre, then at least as an effective complement to the instructive dialogue that takes place between the different characters of the auto. In spite of these additional challenges that the modern reader faces, the auto sacramental offers some insight into sixteenth- and seventeenth-century Spain that cannot be found in the more secular genres of the time. The added effort to investigate and understand the missing links of intertextual knowledge open a window that offers a panorama of a largely unexplored landscape of early-modern, Spanish society.

This thesis argues that to take into account only liberal interpretations of multicultural dilemmas would be insufficient and unrealistic in assessing the claims of justice for ethnocultural diversity. The current liberal approach as offered by Will Kymlicka is a good beginning for ethnic conflict management. However, his theory is marked by a number of limitations due to the fact that he operates only with the principles and norms of liberal institutions. In modern multiculturally constituted democracies, the presence and constant increase of cultural diversity challenges the self-understanding of liberal democracy. Kymlicka's liberal theory of multiculturalism has been challenged by several political theorists, who emphasize the insufficiency of his approach due its reliance on liberal readings of ethnic conflicts. [from Introduction, p. [1]]

This thesis explores engagement in organizational politics among managers. There is increasing recognition that organizational politics are ubiquitous in organizational life and critically important in managerial roles. Drawing on micro perspectives in extant literature on organizational politics, this research attempts to better understand managerial engagement in politics by focusing not only on managers’ ability to engage in politics, but also on their willingness to do so. As such, the research examines what managerial political will and political skill entail, as well as how political will and skill develop. In doing so, special consideration is paid to gender, an aspect largely ignored in extant research on organizational politics. Adopting a qualitative exploratory approach, the empirical study consisted of semi-structured interviews with 38 managers (20 women and 18 men) in two global companies. The thesis makes four key theoretical contributions. First, it conceptualizes and identifies three dimensions political will, a previously neglected factor pertaining to managerial political engagement. Second, the study reconciles and refines the dimensionality of political skill, as related to existing models in field. Third, the thesis introduces a novel developmental perspective on political will and skill, proposing an initial model of political maturation. This model outlines three stages of political maturation by mapping out developmental patterns in managers’ political will and skill. The model also identifies triggers of political maturation. Finally, the thesis unpacks the role of gender in managers’ political will, skill and their maturation, demonstrating the importance of making gender visible and voiced when investigating managers’ engagement in organizational politics. In articulating these contributions, the study thoroughly accounts for the impact of organizational context on the political will, skill and maturation journey of male and female managers.