Modern society is progressing at an unprecedented rate, with technologies like the internet enabling us to publicize life-changing words at a press of a button. Through these powerful tools, we have overcome traditional boundaries to create online communities, but reckless use of these tools has also deteriorated our human relationships. This disconnection can be described as an alienation from our society, and by extension, we experience alienation from ourselves. By applying the ideas of existentialist philosophers who have wrestled with alienation in the 20th century, my thesis suggests that individuals can reorient ourselves and our place in society by maintaining consciousness of the human realities that alienation reveals, refraining from tendencies that keep us under illusions, and defending true freedom for ourselves and for others. Simultaneously, society must reorient itself by encouraging equal participation, personal growth, and honest representation of complex identities.

In this hybrid undergraduate honors thesis and creative project, I investigate the role of our inherent interconnection with others as humans, our inheritance of history and tradition through our way of having to be brought up as humans, and how we might all expand our world view and even reimagine possibilities for our own lives through conversation and community. My research is founded by work in W.E.B. DuBois’s The Souls of Black Folk, Martin Heidegger’s Being and Time, and Jens Zimmerman’s Hermeneutics: A Very Short Introduction. Additionally, this project includes reflection on my inspiration and founding of the student organization, Girls’ Talk, in 2019. Presented also are qualitative research findings derived from a facilitated dialogue session and relevant survey responses by session participants recruited from the student organization. In all, as was my hope in creating Girls’ Talk, I hope that this project offers readers a glimpse into the meaningful conversations and potentially transformative connections that can be nurtured in spaces where individuals are encouraged and inspired to share their experiences, learn from others, and consider ways of being that differ from their own.

The following thesis project explores the foundation of and current operation of the humanities classroom with a focus on who and what is considered scholarly and therefore who and what gets to be in the classroom. In the first chapter I explore the idea of how space- both physical and proverbial- is made through narrative and gives rise to one’s social place. From there I explore notions of human and person. I explore how human is different from person and how current notions of human and person have philosophical foundations that exclude African and Afro-descended persons. In chapter three I explore how notions of human that exclude black-plus persons have gone on to shape the humanities classroom as a white space where notions of scholar and scholarly often exclude black-plus persons. I then go on to reflect on my personal experiences in the Barrett and Women and Gender Studies classrooms. In the final chapter I explore the importance of popular media, specifically modes of mass media (theater, film, TV, social media) as spaces where black-plus narratives tell stories and give depictions of black-plus persons as beings, as humans, as persons. I also touch on how popular media currently is a space where black-plus narratives provide place for black-plus persons and space for people to learn new ways of seeing black-plus people.

The Judithian Woman manifests herself in both the fictional works and the lives of feminist writers throughout the three waves, starting with the first mention of Judith in Virginia Woolf’s, A Room of One’s Own. She is Shakespeare’s fictional sister, just as gifted and talented as her legendary brother, but burdened with her destiny to fulfil the “proper” roles of a woman: sister, daughter, wife, mother. Judith flees an arranged marriage to pursue opportunity in the world of theater, only to be met with lack of opportunity and discrimination, which eventually leads to her suicide. This narrative has become all too familiar, as Virginia Woolf’s own life follows a very similar path, and this same story is echoed in the life of other feminist authors and their character’s lives.

This thesis explores the four pillars that make up the Judithian Woman, an archetype for understanding the discrimination and oppression that female writers (and their characters) face in pursuit of their passion for literature. The structure states that the Judithian woman first has the potential for literary genius, and that in pursuit of this gift, she faces three deaths: spiritual, emotional, and physical.

Visiting Paul Tillich’s Invocation: The Lost Dimension in Religion, we understand Judith’s spirituality as living in pursuit of the bigger questions in life, such as “what is my purpose?” Through her writing, the Judithian woman answers these existential questions and live out her purpose as a writer. The discrimination she faces in pursuit of answering these bigger questions eventually results in her spiritual death. Her emotional death results from the pressures of resorting to a domesticated lifestyle in which she is expected to occupy the roles society has deemed only suitable for a woman. The constant expectation of both marriage and motherhood serve as daily interruptions to the creative pursuits of the Judithian woman. She often gives in to the pressure, resulting in the death of not only her creativity, but her emotional well-being as she sacrifices her craft to occupy these other roles.

The accumulation of the discrimination she faces, as well as the pressures of domestication, inevitably result in the Judithian woman’s literal death by suicide, or at least her attempt.

The image of La Virgen de Guadalupe is an iconic symbol for many in the Catholic Religion and those with Mexicana/ indigenous roots. Her image has played a vital role in the personal and religious agency of Latina women raised Catholic. The image of La Virgen de Guadalupe sets up many expectations of what a woman in my culture should grow up to be. Purity, chastity, and motherhood are tied into the story of La Virgen. All words that prevent self-identity and self-pleasure. However, moving away from the characteristics that are constructed by those in power she has become much more. Through words and language we retell the story of La Virgen de Guadalupe and give her the capacity to become a symbol of hope and courage. This reclamation offers women the power to express self-identity and pleasure and allows us the ability to see La Virgen as women. Following writers such as Gloria E. Anzaldúa, Sandra Cisneros, Carol Gilligan and others, I have created a creative project with the image of La Virgen de Guadalupe and words that are associated with La Virgen. Some of these words will lead to La Virgen and some will block however we still must work with them to get to La Virgen that will correspond with our soul. The words came from my own personal thought and from my writing. In addition, some words are borrowed from the authors that helped in my writing. I hope my creative project will give the capacity to think beyond the ideas that restrict us from true self identity and pleasure for Latina Women.

A home holds so much more meaning and power than the physical structure of a house. As much as our personal space serves as an extension of ourselves, it also affects us. Furthermore, whichever state a home environment is in has a major impact on psychological well-being. This thesis is an investigation of the idea of home design as a means of addressing psychological anxiety through the point of view of a college student. The information is divided into three chapters; which are Overview of Relevant Scholarly Literature, Design Philosophies, and Personal Experience. Within the scholarly literature, well-being and anxiety are two trends in the studies of environmental psychology, positive psychology, and the humanities. There is still limited knowledge in these areas, so it is important to expand the understanding of the home environment's influence. Based on this research, well-known philosophies, and personal experience, design philosophies are an effective way to potentially improve well-being and reduce anxiety, especially for college students. While Hygge and Wabi-sabi are both design philosophies rising in recognition, Feng Shui is already widespread around the world. Some of the recommendations discoverer were to add cozy décor and lower lighting options to soften the room, get rid of extra clutter taking up space, or bring in nature with greenery and fresh flowers. However, these objects have countless interpretations and there is not a single correct answer. In the end, adjusting the space to be individualized will bring more comfort and these efforts will begin to make a difference in the user’s state of mind.

Four hundred years after the word "virtuous," came to be associated with a woman's sexuality, today's female adolescent seemingly has everything. Yet, there is a psychological civil war raging in the psyche of the 21st century young American female because her mind is divided against itself due to the conflicting instructions of who and what she should be. She has so many choices; it is easy to become overwhelmed by them. Today's female youth is threatened. She communicates more and more, but her ability to express herself is inhibited because she is unsure of how to develop an authentic sense of self. It is a hermeneutic understanding of communication and what it means to be "virtuous" that can free young women to cultivate authentic self and continue to make decisions that support such a lifestyle. It is the aim of this thesis to reclaim the word "virtuous" for the benefit of today's young women. Deeper understanding of hermeneutics and communication allow us to view this word in a different light and read the entirety of Proverbs 31 as feminists. Young women have always faced challenges in adolescence, but a return to classical wisdom and philosophy will equip them to further advance themselves and their communities, rather than forcing them into a life of speaking tongue twisters. The virtuous young woman does not know what the future holds, but armed with the lessons of tradition and the fire of hope, she may speak a virtuous magic over the world with a tongue fit for the challenge.

Impostor Phenomenon (IP) is defined as an occurrence in individuals who have difficulty internalizing success, and live in constant fear of the "mask being unveiled," or being exposed as a fraud (Clance, 1985). It is estimated that 70% of the population will experience at least one episode of Impostor Phenomenon in their lifetime. (Gravois, 2007) This study surveyed 120 first-time freshmyn at Arizona State University West campus to gain access to demographic information, first-year programming attendance, and their Impostor Phenomenon scores using the Clance Impostor Phenomenon Scale. After the data was analyzed, it was determined that there were no significant findings between Impostor Phenomenon scores, honors status, and generational status, nor were there statistically significant findings when compared against age, gender, and first-year programming attendance. The average score for all students surveyed ranged in the "frequent bouts" of Impostor Phenomenon, which is the third-highest level of Impostor Phenomenon. Although there are no statistical differences between the identified groups, it is important to note that the average scores are high, and that changes can be made to first-year programming to help lower the average Impostor Phenomenon scores. Teaching students self-compassion is one way to address the common symptoms of Impostor Phenomenon. In addition to background on self-compassion, this thesis offers suggestions on how self-compassion teachings could be incorporated into first-year programming to make students more comfortable and confident during their first year at Arizona State University.

Caring for others is hard work, it takes time, it takes emotional labor, and ultimately it is not immediately apparent how caring for others helps ourselves, so why should we do it? In caring for others, we become an active participant in the world of another, and we must take this active role because we already have an emotional investment in the wellbeing of the other. We must care for others because we already care about them. This concept of caring for others is addressed in Art as an invitation to world-traveling: a psycho-analytic approach to Understanding neuro-atypicality as well as a corresponding gallery featuring the artwork analyzed within the written work. In this work the act of World-Sharing is discussed, an idea brought to us by the philosopher Maria Lugones. The idea is that we create worlds by having relationships with others. We have worlds that we live in with our family, our workplace, our circles of friends, and smaller worlds between us and those we are closest to and ourselves. We are world-travelers, evidenced by our ability to empathize with others, and through this thesis we can become able to use art as a means of world-traveling. Art has a unique way of creating a way with which we can understand the other without the use of words, as verbal language isn't the only path to world-traveling. In the first section of this work, there is an introduction. In sections two through four the philosophical importance of expressive and empathetic communication, the psychological standpoint including how neuro-atypical people are already attempting to share their world with others by utilizing therapy, and an analysis of artwork by neuro-atypical artists are discussed. Section two utilizes the concept of world-sharing brought to us by Maria Lugones, the concept of therapy as a way to care for others and develop relationships, as well as the importance of love as it related to caring by Carol Gilligan, the way that language can be used to form these relationships by Hans-Georg Gadamer, and the way that language lends itself to communication and the creation of worlds by Georges Gusdorf. In this section the importance of the social majority, or those who hold social power, to travel to the world to the minority, because the minority in order to exist in society already travels to the world of the majority is discussed. In the third section how neuro-atypical people attempt to travel to the world of the majority by utilizing therapy and at times the importance of artwork in that therapy is discussed as well as the art therapy called SEAT which utilizes viewing the patients as artists first in order to have a more dynamic and influential intervention.