Dissertation--Rechtswissenschaftliche Fakultät--Universität Zürich, 2005. / Bibliogr. p. XXIX-LVIII.

Inaug. _ Diss.: Staatswissenschaftliche Fakultät: Zürich: 1976. Bibliogr. p. 160-165.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1976. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 418-423).

<p>På arbetsmarknaden idag är det fortfarande en sned fördelning mellan män och kvinnor, kvinnorna har administrativa arbeten och männen innehar de högre positionerna. Flera forskare skriver om de rollförväntningar som finns på de båda könen, kvinnor förväntas vara communal medan männen bör vara agentic. Rollförväntningarna på männen är mer överensstämmande med ledarrollen. Föreliggande undersökning består av en enkät om en hypotetisk rekryteringssituation. Enkäten består av två versioner där innehållet är detsamma men namnen på de sökande bytts ut. Syftet var att undersöka en tendens att utvärdera arbetssökande för en chefstjänst olika beroende på om denne är man eller kvinna. Vidare undersöktes om män uppfattas mer agentic och kvinnor mer communal. Resultatet visar viss interaktionseffekt mellan könet på deltagaren och vilken version av enkäten de besvarat. Detta tolkas som att vissa könsskillnader i bedömningen av en arbetssökande finns.</p>

På arbetsmarknaden idag är det fortfarande en sned fördelning mellan män och kvinnor, kvinnorna har administrativa arbeten och männen innehar de högre positionerna. Flera forskare skriver om de rollförväntningar som finns på de båda könen, kvinnor förväntas vara communal medan männen bör vara agentic. Rollförväntningarna på männen är mer överensstämmande med ledarrollen. Föreliggande undersökning består av en enkät om en hypotetisk rekryteringssituation. Enkäten består av två versioner där innehållet är detsamma men namnen på de sökande bytts ut. Syftet var att undersöka en tendens att utvärdera arbetssökande för en chefstjänst olika beroende på om denne är man eller kvinna. Vidare undersöktes om män uppfattas mer agentic och kvinnor mer communal. Resultatet visar viss interaktionseffekt mellan könet på deltagaren och vilken version av enkäten de besvarat. Detta tolkas som att vissa könsskillnader i bedömningen av en arbetssökande finns.

Thesis (MAgric)--University of Stellenbosch, 2006. / Bibliography. Also available via the Internet.

Diss. / Bibliogr. p. 349-366. Index.

This doctoral thesis examines the relationship between Protestant Christianity and collective violence in rural China during the turbulent period of the late nineteenth century (1860-1900). It focuses on the creation of some Chinese Baptist and Presbyterian village communities in the prefecture of Chaozhou in Guangdong province. Set in this highly competitive and violent environment, this study singles out intra-lineage and intra-village conflicts as a key to understanding the Protestant expansion into the interior. It argues that Protestant Christianity advanced in some inland areas with a long history of rural violence. Conversion, especially of an entire lineage segment or a substantial number of villagers, often followed the pre-existing communal divisions and rivalries. When the American Baptist and English Presbyterian missions became entngled in the longstanding intra-lineage and intravillage conflicts, they added a new dimension to the competition. The missionary presence enabled the local Christians to mobilize external resources to strengthen themselves against their rivals. Apart from appealing to the missionaries for help, the Christians also took the initiative to integrate the church into the extensive kinship, lineage and territorial networks. It was through these networks that the Christians could come together to form a regional church alliance for mutual support and protection. In this process of church-building and alliancemaking, the Baptist and Presbyterian communities emerged as some kind of protective organizations and created a new balance of power in the local politics. This political nature of the Protestant movements not only fits well with David Faure's characterization of popular religious activities as "a demonstration of power" but also permits a comparison with Maurice Freedman and Hugh D. R. Baker's studies of lineage politics in southern China. This argument is tested against four incidents of collective violence. In the Zhazi (1878) and Caikou (1898) cases of intra-village disputes, the rival segments split into Christian and non-Christian factions. When the non-Christian power holders sought to get rid of a handful of Presbyterian worshippers, the Presbyterians had to rely on the English mission for help. In the Kuxi (1896) and Liugang (1897) cases of intra-lineage conflicts, the hostile lineage segments divided into the Baptist and Catholic, as well as the Baptist and Presbyterian camps. They continued to struggle against each other under the respective covers of the churches. In all the cases, the Christian communities employed conversion as a political strategy to pursue their own agendas, which were different from the religious concern of the missionaries. In this perspective, many incidents of violence involving local Christians should better be understood in the wider context of communal conflicts in southern China generally, and not just be seenas the results of anti-imperialism, anti-foreignism and cultural antagonism between Confucianism and Christianity. The violence was in fact the manifestation of factional struggles which had long predated the arrival of the Baptist and Presbyterian missions. This research has consulted a wide range of primary sources, ranging from the Baptist and Presbyterian missionary accounts to the American and British consular correspondence, and from the Chinese local magistrates' reports to some ethnographic data which was collected in several Christian villages in 1998. By supplementing the archival materials with the ethnographic data, this study has been able to probe more deeply into the inner dynamics of the Christian communities than have many current studies of Chinese Christian movements. It has also gone beyond the conventional focus on inter-group violence to explore the significance of intra-group fighting at the grass-roots level.

Communal coping (CC: Lyons, Mickelson, Sullivan &amp; Coyne, 1998) is an approach to dealing with problems characterized by a sense that the problem and responsibility for solving it are shared. CC has been shown to relate to relationship duration and health outcomes, but its role in couple therapy has not been examined. The purpose of the present study was to examine whether pre-treatment, observer-rated CC would predict or moderate retention and drinking outcome in 2 types of couple therapy for alcoholism. Seventy heterosexual couples in which 1 partner was alcoholic attended up to 20 sessions of conjoint cognitive-behavioral (CBT) or family systems (FST) therapy. Regression analyses were used to examine the relationship between CC and retention in therapy (number of sessions attended and treatment completion), and between CC and abstinence from alcohol at last contact with the study. Due to differential attrition from measurement, analyses of drinking outcome were exploratory. Results indicated that couples low in baseline CC attended fewer sessions of CBT, while CC was not associated with attendance of FST. CC therefore functioned as a moderator of retention in treatment rather than a general predictor of response. Exploratory analyses of drinking outcome did not reveal a relationship between CC and abstinence from alcohol. Moreover, CC did not increase in the course of either therapy, and within-couple changes in CC were not associated with retention. Preliminary evidence for discriminant validity of CC was found: results suggest our measure of CC is distinct from indices of relationship quality. Pending replication, results suggest that baseline CC may moderate the relationship between the type of treatment and treatment retention.

Despite the absence of the term 3kklho ia&d12;&d12; in the Fourth Gospel, it is. clear that the gospel's communal images, the prayer for unity in chapter 17, and especially the undertone of the Farewell Discourse point to the assumption that after the death of Jesus the disciples were to constitute a continuing community. Alan Culpepper has pointed to this as well as to the role of the Beloved Disciple in John and the presence of distinctive historical traditions and concluded that there was a Johannine community in the first century which shared the essential characteristics of other ancient schools in Hellenism, Qumran, and contemporary Judaism. The aim of this thesis is to examine one feature of this community's belief and experience namely, the rote of the Spirit in its view both of Christ and of Christian experience. It will be argued that the Johannine community was a pneumatic community in that the anointing of each member was an important distinctive of community life. This meant that the experience of Christ was paradigmatic: he was the Spirit-anointed man whose model was to be emulated. He was the source of the Spirit for the church. And his Spirit was the Spirit that sustained the church in power. Therefore the foremost feature of Johannine pneumatology was its christocentric basis. In Johannine christology the Spirit is fully integrated into the person of Christ---so much so that the synoptic portrait is substantially refashioned. In this regard the anointing of Jesus is a continuing motif in the gospel, but remains second to John's concept of the Spirit indwelling and residing in the messiah as a part of his life. Thus the Spirit and Jesus are closely linked before the Farewell Discourse insofar as the Spirit is viewed as an integral part of Jesus' life and being and is finally released through his death. The implied union of Spirit and Christ is made explicit in Johannine eschatology. The Fourth Evangelist stresses the present reality of Christ in Spirit in contrast to the traditional focal point of the parousia. This is achieved not only by aligning the gift of the Spirit with the hour of glorification and Jesus' resurrection, but in the parallel expectation running throughout the Discourse that in the believer's encounter with the Paraclete, he will effectively encounter Jesus. Again, the Spirit is Jesus' life which is released in death and when Jesus gains resurrection life, this life is passed on, to his followers in the insufflation of 20:22. Therefore the unity of Christ and Spirit is seen with particular clarity in the glorification when through the Spirit Jesus will be with his disciples in a new way. In the Johannine community Spirit-experience was thus "Jesus-experience." But how was this experience realized within the community In chapter four John's corrective view of baptism and the Lord's Supper will be related to his message about the experiential Spirit. The mark of discipleship in this community was not baptism as much as it was spiritual birth and this dynamic anointing was characteristic of ongoing community life. Similarly, the eucharist was not an empty tradition but a meeting-place wherein the believer could encounter the living Christ in Spirit. This is the definition of true worship: it is the believer's expression of faith in light of the work of the cross when joined with the adoration of God in Christ who is encountered powerfully in the Spirit. In concert with traditional expressions of worship, the Johannine expression was based on the objective criteria of the cross and faith. But its distinctive element was subjective: it reflected a vitality and enthusiasm that could only be attributed to the Spirit. Johannine worship was pneumatic worship. Thus as Jesus was anointed, so too, the believer must be anointed with the Spirit of Jesus. But likewise, as Jesus was persecuted, his followers would be tested with parallel persecutions. The trial motif which runs through the Fourth Gospel was to be indicative for the Beloved Disciple and his community. They were to be agents as Jesus was an agent of God. And similarly, they found in the Spirit Paraclete the power to sustain their witness before the world and to engage in an offensive posture before Christ's opponents. But again, Jesus himself was the center point of the Paraclete's witness. The Paraclete recalled the tradition of what Jesus taught, provided words for the present crisis, and revealed the future. Above all, the Paraclete exegeted Christ to the world. He revealed Jesus in truth, conviction, and power through the compelling witness of the church.