The thesis A Reconstruction of the Crucifixion of Jesus of Nazareth from the Archeological Evidence and Ancient Literary Sources deals in nine chapters with the crucifixion phenomenon. Due to its dual approach it is divided into two major parts - general and specific. General part firstly presents the latest scientific treatises dedicated to this phenomenon (1), afterwards introduces the only archaeological evidence of crucifixion (2), analyzes semantical span of terms related to crucifixion (3) and ultimately defines the crucifion penalty (4). Specific part deals with the events of Jesus of Nazareth's case following the pronouncement of judgement. Attention is firstly paid to the flogging penalty (5) and afterwards to the analysis of the royal mockery game (6). Further it focuses on the transition scene, mainly on search for topography of the Way of the Cross (7). The Golgota chapters initially pay attention to the psychological abuse, perception of the crucifixion punishment, resemblance of Jesus' cross (8) and afterwards to the physical abuse and the search for causes of Jesus' death from the medical point of view (9). Keywords Jesus, crucifixion, cross, capital punishment, passion narratives, archaeology, antiquity

This thesis is an interdisciplinary critique of violence, with particular focus on the case of capital punishment. Although the core elements of the thesis are inferred from a capital case—and the facts thereof—the model suggested in this study provides a theoretical framework to better understand the question of violence. Texts, images, and sounds have been employed as modes of expression in this study. The theoretical assertion is depicted in an animated piece (Gallows), which is further expounded in the subsequent text. The theoretical framework puts forth two concepts, namely hierarchy and lack of bond, as the constituent elements of violence. Hierarchy pertains to the structure of power which, as demonstrated in this study, correlates with the use of violence. The origins of hierarchy are sought in the earliest stages of mankind’s evolution, specifically in the copulatory posture of primal humans. This contention is further elaborated by invoking philosophic, psychoanalytic, and linguistic evidence, as well as the events of Gallows. The physical manifestation of hierarchy is then explained by suggesting a psychic attribute—an archetype to be more precise—which I have called governmentality. The second element of the argumentation, i.e. lack of bond, is also a psychic state, which is scrutinized through its physical manifestations. In order to expound on the notion of bond, both rational and aesthetic critiques are utilized, thereby making reference to not only academic literature, but also works of art. Finally, the theoretical framework is applied to investigate a recent instance of the death penalty in the 1980s in the Islamic Republic of Iran.

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Four of the contemporary practitioners of the death penalty in Southeast Asia: Indonesia, Malaysia, Thailand and Singapore, performed judicial executions on a regular basis between the years 1975 and 2009. Notwithstanding this similarity, the number of death sentences passed by courts that were subsequently reduced to a term of imprisonment through grants of clemency by the executive (or where the prisoner sentenced to death is exonerated by way of a pardon) varied remarkably between these jurisdictions over this 35-year period: some of these countries commuted the sentences of death row prisoners often, others rarely. In this DPhil thesis, I employ the methodology of comparative criminal justice to explore the discrepancies and similarities in capital clemency practice between these four Southeast Asian jurisdictions, seeking to document the known examples of clemency grants over the course of their modern history, and to investigate the reasons why retentionist countries exercise clemency at vastly different ‘rates’ in finalised capital cases. As clemency and pardon deliberations by the executive are usually performed in secret, academic study of the subject has remained scarce, and the suspected reasons behind death sentence commutations, and their relative frequency, are rarely analysed. My inductive, qualitative study in comparative criminal justice will attempt to address these deficiencies in analysis as they apply to four Southeast Asian countries that continue to practice capital punishment as a form of criminal sanction. Moving beyond Amnesty International’s simplistic observation that ‘nowhere in Asia has the ready availability of such clemency been marked’, I examine the intricacies of the clemency practice in each jurisdiction, and arrive at regional trends and patterns.

Due to the fact that Scripture is the authoritative Word of God (Belgic Confession. Article 5), the infallible written Word of God. is and stays the basis for Christian ethics. Scripture is not just another single source for Christian ethics among other sources, but it is the decisive source among all other sources. The question then arises - how is it possible in the ever-changing life situation of the modem day context of society? In an ever increasing secularized society places the Christian life and also the Christian ethics under more pressure. The acceptance of the authority of Scripture is therefore indispensable for Christian ethics. Scripture does however not present a text as an absolute answer for every possible or similar ethical problem. The deep-seated principles of Scripture must be exposed. From these principles norms should be derived that is applicable to the modem problem. The problem statement that follows from this culminates as the following: Can a thematic analysis of the Biblical dogma present a fundamental working foundation for Christian ethics in modem day society and serve as a corrective for the problematic approaches of a biblicistic as well as an over critical view of Scripture for the basis of ethics? The central theoretical argument of the study is the following: A thematic analysis of the Biblical dogma can indeed present a fundamental, working foundation for Christian ethics in modem day society and can serve as a corrective for the problematic approaches of a biblicistic as well as an over critical view of Scripture for the basis of ethics. In the second chapter the definitions of what could be defined as Christian ethical perspectives and principles is examined. In other words, the purpose of the chapter is to examine and to give a broad overview of the understanding of ethics, morality, morals etc. The qualified deontological approach is chosen due to the fact that normative approach with its focus on Scripture as authoritative therein plays a big role. The third chapter focuses on which view of Scripture and use of Scripture is normally applied in Reformed ethics in the use or interpretation of Scripture. Special attention is given to the authority of Scripture, view of Scripture and an attempt is made to convey the hermeneutical points of departure (axioms) in order to derive an intra-biblical use of Scripture. The chapter comes to the conclusion that even though the Christian ethicist does have in theory at his disposal a biblical-founded hermeneutical model it does not safeguard him against a faulty use or interpretation of Scripture in practice in the fourth chapter the present-day Scriptural principles that serves as basis and cadre for the interpretation of Scripture in light of the answering of Christian ethical questions is examined. In light of the present-day situation seems that although there is a sound hermeneutical axiom that serves as filters in the interpretation of Scripture in the reformed ethics, in practice either a biblicistic or a Criticism of Scripture approach to Scripture is chosen. The approaches of the fundamentalistic/biblicistic and Criticism of Scripture is examined and m e s to the conclusion that both, in their own way, does bring the authority and the message of Scripture in disrepute. In the event of the fundamentalistic and biblicistic approach the divine inspiration character of Scripture is overemphasized and all Scriptural Utterances is treated on the same level to such an instance that everything is sanctioned. In the event of the Criticism of Scripture the human fallible character is again overemphasized to the extent that the normative authority of Scripture for Christian ethics is not taken into account . The chapter comes to the conclusion mat a "third way” must be examined to circumvent the many pitfalls of either a fundamentalistic/biblicistic of Criticism of Scripture in the interpretation of Scripture in light of a modem day ethical problem. In the fifth chapter an adjudication and evaluation of the quality of the use or Interpretation of Scripture in light of capital punishment within the biblical view of a right to life is given as a representative of modem day ethical problems. In light of the principles given in Chapter 3 and 4 it is shown that Scripture is most often misused despite fair hermeneutical principles Only to reflect the ethicist own preconceived ideas. The last chapter indicates an approach that might possibly serve as an alternative/valid use or interpretation of Scripture in reformed ethics other than a typical biblicistic/fundamentalistic or Criticism of Scripture approach. The chapter draws to the conclusion that the contextual-paradigmatic approach is at this time the only capable approach of acknowledging the proper interpretation of Scripture to shed some light on the ethical problems of modem day society, without stepping into the boundaries of either a biblicistic/fundamentalistic of Criticism of Scripture interpretation of Scripture. The contextual-paradigmatic approach succeeds in preventing the ethicist to misinterpret Biblical texts that seems to be of importance to the debate of capital punishment and to make a scientific contribution lo important debates in South Africa today, especially those related to the interpretation of the Bible and its use in the development of South Africa. In this way an attempt is made to contribute towards and to provide guidelines for a healthy and responsible society and for the functioning of Christians within the current South African state. The message of the Bible must thus be established in a responsible and valid way, and communicated effectively to society. / Thesis (Ph.D. (Ethics))--North-West University, Potchefstroom Campus, 2006

Thesis (Ph.D. (Ethics))--North-West University, Potchefstroom Campus, 2006.

Due to the fact that Scripture is the authoritative Word of God (Belgic Confession. Article 5), the infallible written Word of God. is and stays the basis for Christian ethics. Scripture is not just another single source for Christian ethics among other sources, but it is the decisive source among all other sources. The question then arises - how is it possible in the ever-changing life situation of the modem day context of society? In an ever increasing secularized society places the Christian life and also the Christian ethics under more pressure. The acceptance of the authority of Scripture is therefore indispensable for Christian ethics. Scripture does however not present a text as an absolute answer for every possible or similar ethical problem. The deep-seated principles of Scripture must be exposed. From these principles norms should be derived that is applicable to the modem problem. The problem statement that follows from this culminates as the following: Can a thematic analysis of the Biblical dogma present a fundamental working foundation for Christian ethics in modem day society and serve as a corrective for the problematic approaches of a biblicistic as well as an over critical view of Scripture for the basis of ethics? The central theoretical argument of the study is the following: A thematic analysis of the Biblical dogma can indeed present a fundamental, working foundation for Christian ethics in modem day society and can serve as a corrective for the problematic approaches of a biblicistic as well as an over critical view of Scripture for the basis of ethics. In the second chapter the definitions of what could be defined as Christian ethical perspectives and principles is examined. In other words, the purpose of the chapter is to examine and to give a broad overview of the understanding of ethics, morality, morals etc. The qualified deontological approach is chosen due to the fact that normative approach with its focus on Scripture as authoritative therein plays a big role. The third chapter focuses on which view of Scripture and use of Scripture is normally applied in Reformed ethics in the use or interpretation of Scripture. Special attention is given to the authority of Scripture, view of Scripture and an attempt is made to convey the hermeneutical points of departure (axioms) in order to derive an intra-biblical use of Scripture. The chapter comes to the conclusion that even though the Christian ethicist does have in theory at his disposal a biblical-founded hermeneutical model it does not safeguard him against a faulty use or interpretation of Scripture in practice in the fourth chapter the present-day Scriptural principles that serves as basis and cadre for the interpretation of Scripture in light of the answering of Christian ethical questions is examined. In light of the present-day situation seems that although there is a sound hermeneutical axiom that serves as filters in the interpretation of Scripture in the reformed ethics, in practice either a biblicistic or a Criticism of Scripture approach to Scripture is chosen. The approaches of the fundamentalistic/biblicistic and Criticism of Scripture is examined and m e s to the conclusion that both, in their own way, does bring the authority and the message of Scripture in disrepute. In the event of the fundamentalistic and biblicistic approach the divine inspiration character of Scripture is overemphasized and all Scriptural Utterances is treated on the same level to such an instance that everything is sanctioned. In the event of the Criticism of Scripture the human fallible character is again overemphasized to the extent that the normative authority of Scripture for Christian ethics is not taken into account . The chapter comes to the conclusion mat a "third way” must be examined to circumvent the many pitfalls of either a fundamentalistic/biblicistic of Criticism of Scripture in the interpretation of Scripture in light of a modem day ethical problem. In the fifth chapter an adjudication and evaluation of the quality of the use or Interpretation of Scripture in light of capital punishment within the biblical view of a right to life is given as a representative of modem day ethical problems. In light of the principles given in Chapter 3 and 4 it is shown that Scripture is most often misused despite fair hermeneutical principles Only to reflect the ethicist own preconceived ideas. The last chapter indicates an approach that might possibly serve as an alternative/valid use or interpretation of Scripture in reformed ethics other than a typical biblicistic/fundamentalistic or Criticism of Scripture approach. The chapter draws to the conclusion that the contextual-paradigmatic approach is at this time the only capable approach of acknowledging the proper interpretation of Scripture to shed some light on the ethical problems of modem day society, without stepping into the boundaries of either a biblicistic/fundamentalistic of Criticism of Scripture interpretation of Scripture. The contextual-paradigmatic approach succeeds in preventing the ethicist to misinterpret Biblical texts that seems to be of importance to the debate of capital punishment and to make a scientific contribution lo important debates in South Africa today, especially those related to the interpretation of the Bible and its use in the development of South Africa. In this way an attempt is made to contribute towards and to provide guidelines for a healthy and responsible society and for the functioning of Christians within the current South African state. The message of the Bible must thus be established in a responsible and valid way, and communicated effectively to society. / Thesis (Ph.D. (Ethics))--North-West University, Potchefstroom Campus, 2006

If we accept the existence evil and evil people in the world, should we punish them? If so, to what extend? Are we obligated to take an evil person's life and if so, how far does our obligation go? Our inquiry begins with a look into the justifications of capital punishment through three philosophical theories: Locke's Deterrence Theory, Kant's Retributivist Theory, and Matthew Kramer's Purgative Rationale Theory. Next we will look at the economic weight of the U.S. capital punishment system. Lastly, should we accept an obligation to the death penalty, we will discuss whether or not the economic burden is worth our commitment. Our discussion will lead to a synergy of the two, one that reduces the economic burden while providing a richer purpose to capital punishment than merely killing criminals.

Cette étude tente d’apporter une analyse comparée et détaillée des réflexions d’Albert Camus et d’Arthur Koestler ayant un rapport avec cette volonté de défendre l’homme oppressé. Notre apport littéraire à travers cette analyse est de travailler en profondeur sur les textes de Koestler, d’en dégager les particularités lexiques et stylistiques, de les rapprocher de celles de Camus, d’en tirer une analyse subtile et minutieuse de la pensée de l’auteur hongrois, déplorablement méconnu, et de montrer comment deux intellectuels d’origines différentes et de langues d’expression différentes peuvent mener un même combat, avoir les mêmes influences littéraires, les mêmes « ennemis », les mêmes doutes et la même passion. / This study tries to bring a comparative and detailed analysis of the reflections of Albert Camus and Arthur Koestler having a relation with this will to defend the oppressed man. Our literary contribution through this analysis is to work in depth on Koestler 's texts, to identify its lexical and stylistic peculiarities, to bring them closer to those of Camus, to draw from them a subtle and minute analysis of the thought of the " A Hungarian author, deplorably misunderstood, and to show how two intellectuals of different origins and different languages of expression can lead the same struggle, have the same literary influences, the same "enemies", the same doubts and the same passion.

Ce travail a pour objectif d’étudier certaines représentations – écrites et imagées – des exécutions capitales en France, dans la seconde moitié du XVIe siècle et les premières décennies du XVIIe siècle. Ces exécutions sont nombreuses à une époque marquée par d’importants troubles politiques et religieux. Elles ont lieu en place publique, se veulent édifiantes et exemplaires pour les spectateurs, et affirment l’autorité du souverain, qui restaure l’ordre dans le royaume.Cette étude s’organise autour des trois figures fondamentales de la punition : le roi, le peuple et le condamné. La punition entretient toujours un lien très étroit avec l’autorité qui châtie. Nous verrons que les réflexions de Foucault autour du supplice se vérifient dans certaines sources, mais que les écrits et les images ne font pas obligatoirement de ce spectacle une affirmation de l’autorité royale, ni de la justice divine, parfois problématiques. Dans les sources écrites, les spectateurs réagissent souvent à l’exécution capitale et il arrive que les auteurs expliquent les violences populaires dans un cadre extra-judiciaire, comme une tentative de rétablir l'ordre et la justice. Le condamné, lui, est à la fois « acteur » du supplice à travers son comportement sur l’échafaud et « victime ». Ce travail, qui envisage des contextes politiques et religieux différents et compare des sources très diverses, entend montrer que la littérature et l’iconographie construisent une image complexe du spectacle de l’exécution capitale, en particulier à travers les motifs de l’ordre et du désordre qui les traversent. / Our thesis focuses on the representations – textual as well as illustrated – of capital punishments in France, during the second half of the 16th century and the first decades of the 17th century. This period, marked by significant political and religious troubles, saw a large number of public executions, aimed to be edifying and admonitory examples for the audience and to assert the sovereign’s authority to restore order in the realm. This study is centered around the three crucial characters of the punishment: the king, the public and the convicted person. The punishment is always closely linked to the authority which chastises. We’ll see that Foucault’s thoughts about capital punishment are relevant for some sources, but that the writings and the images do not necessarily present this spectacle as an assertion of royal authority, nor of divine justice, sometimes problematical. In the written sources, the audience often react to the execution and authors also attempt to re-establish justice and order during the descriptions of violent popular actions. As for the convicted, they are both “actors” of the executions, through their behaviour on the scaffold, and “victims”. Some traits appear in the convicted’s representations, considering their sex, their age, the religious beliefs of the authors and the different types of texts and images where the convicted are depicted. This study, which considers different political and religious situations and compares very diverse sources, aims to show that literature and images give a complex image of capital punishments’ spectacle, especially through the motifs of order and disorder.