Diss. : Philosophische Fakultät : Göttingen : 1982. - Bibliogr. p. 267-295. -

Un contrat dont les conditions de formation ne sont pas remplies est nul. Ce poncif du droit des obligations mérite aujourd’hui d’être nuancé. Aux côtés des sanctions traditionnellement enseignées se développent des techniques tendant à remédier à l’invalidité. La première partie de la thèse est consacrée à l’étude du développement de ces remèdes et de leurs manifestations. L’émergence des remèdes à l’invalidité contractuelle, tardive, a été justifiée par les avantages procurés par le maintien du contrat malformé. Le XXe siècle a fait preuve d’audace en la matière avec l’apparition de techniques extrêmement variées qui peuvent être mises en œuvre par les parties ou par le juge. Ce panorama effectué, un constat est possible : la multiplication progressive et casuistique de ces techniques nouvelles a pour conséquence néfaste un véritable éclatement de la matière. Afin de pallier cet éclatement, la seconde partie de la thèse s’attache à bâtir un système nouveau. Une notion unique, associé à un régime harmonisé, peut ainsi être construite autour du dénominateur commun de l’ensemble des techniques correctives. En définitive, la théorie de la validation du contrat serait le pendant utile et nécessaire de la théorie de l’invalidation. Elle offrirait un droit de correction du contrat invalide face au droit de critique dégagé depuis maintenant près un siècle. / When the requirements for the formation of a contract are not met, that contract is void or voidable. This longstanding principle of contract law should now be reconsidered. Alongside traditional contractual remedies, new curatives mechanisms have been developed to preserve the validity of contracts that would historically be deemed invalid. The first part of this paper describes the development of these cures and outlines how they are implemented. The recent emergence of these new contractual cures is a function of the advantages of preserving the validity of contracts that would otherwise be invalidated. The 20th century has witnessed the development of a great variety of bold new mechanisms which can be implemented either by the judge or by the parties themselves. This paper will make clear that the gradual and casuistical accretion of novel cures has led to a dramatically fragmented set of rules. To adress this situation, the second part of this paper recommends the development of a new system around a notion and a unified legal regim, both derived from the common denominator of the existing contractual cures. The theory of contractual validation would eventually be the necessary and useful counterpart of the theory of invalidation. It would complement the right to challenge invalid contracts that was elaborated almost a century ago with a right of correction.

Texte remanié de: Th. doct.--Hist.--Paris 7, 2002. / Bibliogr. p. 323-328. Index.

Texte remanié de: Th. doct.--Tours, 1996. / Contient des documents en italien et en latin. Bibliogr. p. 457-501. Index.

JUSTIFICACIÓ DE L'ESTUDI:Seguint la línia d'avaluació del "Plan Nacional de Cuidados Paliativos" i davant la poca evidència científica escrita sobre efectivitat de la intervenció dels equips de cures pal.liatives en el control simptomàtic de malalts oncològics avançats a l'estat espanyol i especialment a Catalunya i Balears.HIPÒTESILa intervenció dels equips de cures pal.liatives, de forma interdisciplinar, aconsegueix millora simptomàtica dels malalts oncològics en fase avançada i terminal.OBJECTIUSPrincipalDemostrar efectivitat dels equips en el control simptomàtic. Símptomes escollits: astènia, ansietat, insomni i dolor (basal, en crisis i nombre de crisis de dolor/24 h), per subgrupsAddicionalsVeure si és possible associar recerca clínica i activitat assistencial, comparar amb resultats ja existents, avaluar participació equips i identificar àrees de millora.MATERIAL I MÈTODE-Equips, 140 a Catalunya (50 Unitats de cures pal.liatives UCP, 30 Equips de suport hospitalàri ESH/UFISS, 60 Equips de suport a domicili ESD/PADES)-Població a estudi, malalts vistos per primera vegada per un equip de cures pal.liatives -Lloc i infraestructura, Comité científic UCP ICO H Duran i Reynals BCN-Protocol de l'estudi, observacional, longitudinal de cohort, d'una setmana de seguiment, període d'inclussió 24-28 de gener de 2005, CEIC Bellvitge, consentiment informat-Avaluació dia 1 presencial i dia 7 presencial o telefònica, símptomes avaluats: astènia, ansietat, insomni i dolor (dolor basal DB, dolor en crisis DC i nombre de crisis de dolor/24 h NC)-Anàlisi estadística, prova de Wilcoxon, prova d'Homogeneïtat marginal i Taula de contingència, SPSS 14.0RESULTATSAspectes epidemiològics: Equips participants 111 (75%), malalts 157 (CCEE 30, ESH/UFISS 30, UCP 37, ESD/PADES 60)Anàlisi de la intervenció dels equips: -Global símptomes,astènia, ansietat, insomni i dolor (DB, DC, NC/24 h) -Dolor per subgrups: equips (CCEE, ESH/UFISS, UCP, ESD/PADES), grups d'edat (<60a, =>60a), segons factor pronòstic dolor (Edmonton Staging System, ESS I dolor de bon pronòstic i ESS II-III dolor de mal pronòstic, segons Índex de Karnofsky Performance Status KPS (<=30, 40-60, 0>70), segons nivell cognitiu (deteriorament sí o no)DISCUSIÓLimitacions de l'estudi: mostra petita sobretot a l'analitzar subgrups, resultats estadísticament significatius però no sempre clínicament rellevantAspectes epidemiològics de la població: Equips 75% participació, Malalts mostra considerable, 157 , donada la extrema fragilitat, KPS 40-60, Instrument ENV simple, validat i bon referent per a la monitorització, Avaluació de la intervenció dels equips en el control simptomàtic molt significativa ESH/UFISS, UCP i sobretot ESD/PADES.CONCLUSSIONSDe l'objectiu principal: l'estudi confirma la hipòtesis de treball, la intervenció dels equips de cures pal.liatives en el control simptomàtic de malalts oncològics avançats i terminals a Catalunya i Balears és efectiva Dels objectius addicionals: -és posible interrelacionar assistència i recerca clínica, -contribució en la mesura segons "Plan Nacional de Cuidados Paliativos", correlació de resultats amb la bibliografía existent nacional i internacional, -forta implicació per part de tots els professionals que intervenen, -àrees de millora aconseguir intervenció més precoç per part dels equips especialitzats.

According to biblical record, diseases and illness have troubled individuals almost since the beginning of creation (Wilkinson, 1998: 7). To understand and make sense of sickness, mankind turned to religion. In the Old Testament health is seen as a gift of God, but illness is perceived as a punishment for sin (Leon-Dufour, 1962: 543). The preaching of Job argues against this view. The problem of evil still causes difficulties for the Christian today. God permits such challenges and, in responding to them, mankind is spiritually transformed: spiritual growth. God has given mankind a soul, and this soul is not part of an evolutionary process towards perfection: only Christ waslis perfect! However, through the crucifixion, God recognizes our suffering and we can recognize His suffering elsewhere (Fiddes, 1988: 11). The central question of this research is: How may one demonstrate the legitimacy and validity of miraculous healing through the charism of the Holy Spirit within the Catholic tradition? As healing miracles have an important place in Scripture, an examination is needed of the words used to describe miracles, tracing the English translation back to the original Greek or Hebrew words. Miracle stories are also attested to in secular sources such as the Antiquities of the Jews and the Babylonian Talmud. Scripture contains accounts of healing miracles, particularly in relation to the ministry of Jesus whose healing miracles are in accordance with His teaching. Such miracles were not simply stories spread by the disciples; they were signs, evidence of who Jesus is and that He had come in fulfilment of prophecy. These signs contained the quintessence of the Gospel itself, promoting faith, and that faith is a personal response to an act of witness. Healing is not dependent upon sinlessness, but is a gift of God to His creature: it can be mental, spiritual, emotional, involving relationships and the reconciliation of a person with God and his community through the receipt of the sacraments. Scriptural accounts of healing miracles contained a message that the Kingdom of God had arrived. They were a demonstration of God's truth to believers and non-believers alike and they continued to play an important part in the first Christians' experiences and mission. The church's healing ministry has its roots and authority in Scripture and the continuation of that ministry is through the action of the Holy Spirit. Both in the Early Church and the Church of today, restoration to health is implemented through the Mass and in the practice of a ministry that includes physical care through the establishment of hospitals managed by religious orders and latterly, through care homes staffed by lay volunteers. Consideration is given to Pasteur's (1822-1895) research into microorganisms and the consequent shift in focus to the avoidance of infection and to the development of effective cures. Understandably, the medical profession has concerns about the healing ministry: why are some healed and others not and why cannot healings be tested scientifically in the laboratory? In the Roman Catholic Church tradition shrines have always played an important role as places of pilgrimage and healing and, in spite of the existence of medical committees made up of scientists, doctors and priests to test all claims of healing before the Church acknowledges these as genuine, scepticism remains (Theillier, 2000: 3). Historically inseparable, a gap has developed between science and religion; this thesis attempts to demonstrate the reasons for this and to show that, since both are concerned with aspects of human suffering and death, the wall of separation between medicine and religion can be demolished (Larson and Matthews, 1997 (2): 3-6). As well as modern medical, technological advancements, which have provided exciting developments in the treatment of diseases like cancer, universities such as Edinburgh and Lancaster have established programmes that focus on how a person's faith may influence the progress of illness in a beneficial way. By considering the apparently opposing views of Hume and Lewis (1953: 51), questions arise concerning the extent to which the Laws of Nature are indeed fixed and unchanging; and concerning the contention that when God acts He does not suspend the Laws of Nature, but works with and through them. The researcher's views are either partially or fully endorsed by Boswell (1992), Brown (1984) and Wilkinson (1998); however, it is necessary to research the understanding of those whose scientific expertise prevents them from conceiving of the possibility of miraculous healing (Dawkins, 1997; Hume 1980; Williams, 1992; et al). The thesis addresses contemporary issues: the extent of modern research into the healing ministry and the fact that this is not reflected comprehensively in the training programmes of the Catholic Church for those preparing for the priesthood or as monks and nuns (Hocken, 2001: 54); and the current debate on euthanasia, which demonstrates clearly that the Bible continues to influence not only medical ethics but also, our society as it debates and determines its evaluation of human life. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, U.K., 2007

Made available in DSpace on 2016-07-27T13:47:50Z (GMT). No. of bitstreams: 1 CRISTINA GALDINO DE ALENCAR.pdf: 2890246 bytes, checksum: 89970da15c0d37c03ab3d12c8265475c (MD5) Previous issue date: 2011-03-15 / The health is considered essential element and the disease represents a threat in different ways, depending on the science that analyzes them and of the context in that are expressed. I alleviate him/it and the physical ransom sends the search automatically for sources therapeutic religious alternatives that can revert your picture and to reach the true cure. However it was done necessary to rescue the relationship between religion and medicine and to insert the health in a context of unit of body, it lies, spirit and atmosphere, proposed by the vision holística, sistêmica and emergent. In this accomplished study, it tried to verify through bibliographical revision, the true reason of this search for the cure through the pass. It was noticed that the pass not only it represents an alternative of treatment of physical cure, but also of spiritual evolution. For being the spiritism a religion that nails the reincarnation as the human being evolutionary process, a lot of times, the disease is had as middle of approximating the person to the divine to become aware him that your state of disease can be related the action karmica of the cause law and effect, that in agreement with the spiritualistic vision, it governs the destinies of the spirit in educational proof in the matter. It was noticed with that that, actually, the cure is reached as middle of providing á person the understanding of the need of your integral balance, but also if spiritual growth, could be understood as salvation. / A saúde é considerada elemento essencial e a doença representa uma ameaça de diferentes formas, dependendo da ciência que as analisa e do contexto em que se expressam. O alivio e o resgate físico remete automaticamente a busca por fontes terapêuticas alternativas religiosas que possam reverter seu quadro e alcançar a verdadeira cura. No entanto fez-se necessário resgatar a relação entre religião e medicina e inserir a saúde num contexto de unidade de corpo, mente, espírito e ambiente, proposta pela visão holística, sistêmica e emergente. Neste estudo realizado, procurou-se verificar através de revisão bibliográfica, o verdadeiro motivo desta busca pela cura através do passe. Notou-se que o passe não só representa uma alternativa de tratamento de cura física, mas também de evolução espiritual. Por ser o espiritismo uma religião que prega a reencarnação como processo evolutivo do ser humano, muitas vezes, a doença é tida como meio de aproximar a pessoa ao divino para conscientizá-lo que seu estado de doença pode estar relacionado a ação karmica da lei de causa e efeito, que de acordo com a visão espírita, rege os destinos do espírito em prova educativa na matéria. Percebeu-se com isso que, na verdade, a cura é alcançada como meio de proporcionar á pessoa o entendimento da necessidade de seu equilíbrio integral, mas também se crescimento espiritual, podendo ser entendido como salvação.

Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, U.K., 2007.

According to biblical record, diseases and illness have troubled individuals almost since the beginning of creation (Wilkinson, 1998: 7). To understand and make sense of sickness, mankind turned to religion. In the Old Testament health is seen as a gift of God, but illness is perceived as a punishment for sin (Leon-Dufour, 1962: 543). The preaching of Job argues against this view. The problem of evil still causes difficulties for the Christian today. God permits such challenges and, in responding to them, mankind is spiritually transformed: spiritual growth. God has given mankind a soul, and this soul is not part of an evolutionary process towards perfection: only Christ waslis perfect! However, through the crucifixion, God recognizes our suffering and we can recognize His suffering elsewhere (Fiddes, 1988: 11). The central question of this research is: How may one demonstrate the legitimacy and validity of miraculous healing through the charism of the Holy Spirit within the Catholic tradition? As healing miracles have an important place in Scripture, an examination is needed of the words used to describe miracles, tracing the English translation back to the original Greek or Hebrew words. Miracle stories are also attested to in secular sources such as the Antiquities of the Jews and the Babylonian Talmud. Scripture contains accounts of healing miracles, particularly in relation to the ministry of Jesus whose healing miracles are in accordance with His teaching. Such miracles were not simply stories spread by the disciples; they were signs, evidence of who Jesus is and that He had come in fulfilment of prophecy. These signs contained the quintessence of the Gospel itself, promoting faith, and that faith is a personal response to an act of witness. Healing is not dependent upon sinlessness, but is a gift of God to His creature: it can be mental, spiritual, emotional, involving relationships and the reconciliation of a person with God and his community through the receipt of the sacraments. Scriptural accounts of healing miracles contained a message that the Kingdom of God had arrived. They were a demonstration of God's truth to believers and non-believers alike and they continued to play an important part in the first Christians' experiences and mission. The church's healing ministry has its roots and authority in Scripture and the continuation of that ministry is through the action of the Holy Spirit. Both in the Early Church and the Church of today, restoration to health is implemented through the Mass and in the practice of a ministry that includes physical care through the establishment of hospitals managed by religious orders and latterly, through care homes staffed by lay volunteers. Consideration is given to Pasteur's (1822-1895) research into microorganisms and the consequent shift in focus to the avoidance of infection and to the development of effective cures. Understandably, the medical profession has concerns about the healing ministry: why are some healed and others not and why cannot healings be tested scientifically in the laboratory? In the Roman Catholic Church tradition shrines have always played an important role as places of pilgrimage and healing and, in spite of the existence of medical committees made up of scientists, doctors and priests to test all claims of healing before the Church acknowledges these as genuine, scepticism remains (Theillier, 2000: 3). Historically inseparable, a gap has developed between science and religion; this thesis attempts to demonstrate the reasons for this and to show that, since both are concerned with aspects of human suffering and death, the wall of separation between medicine and religion can be demolished (Larson and Matthews, 1997 (2): 3-6). As well as modern medical, technological advancements, which have provided exciting developments in the treatment of diseases like cancer, universities such as Edinburgh and Lancaster have established programmes that focus on how a person's faith may influence the progress of illness in a beneficial way. By considering the apparently opposing views of Hume and Lewis (1953: 51), questions arise concerning the extent to which the Laws of Nature are indeed fixed and unchanging; and concerning the contention that when God acts He does not suspend the Laws of Nature, but works with and through them. The researcher's views are either partially or fully endorsed by Boswell (1992), Brown (1984) and Wilkinson (1998); however, it is necessary to research the understanding of those whose scientific expertise prevents them from conceiving of the possibility of miraculous healing (Dawkins, 1997; Hume 1980; Williams, 1992; et al). The thesis addresses contemporary issues: the extent of modern research into the healing ministry and the fact that this is not reflected comprehensively in the training programmes of the Catholic Church for those preparing for the priesthood or as monks and nuns (Hocken, 2001: 54); and the current debate on euthanasia, which demonstrates clearly that the Bible continues to influence not only medical ethics but also, our society as it debates and determines its evaluation of human life. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, U.K., 2007

With recognition of turnover as a financial issue increasing, companies are searching for strategies to confront the problem in ways that generate a good return on investment. Successfully managing turnover is a matter of understanding its costs, causes and cures. In service–oriented industries such as banking, people are considered among the most important assets of a firm. Forward–thinking banks are looking for ways to leverage people, along with processes and technology, to achieve their objectives. Employee expectations are changing, too, forcing organisations to place a greater emphasis on talent management strategies and practices. Employees rarely quit on the spot. Generally, an employee becomes dissatisfied and stays disengaged for quite a while before leaving. However, from the moment of disengagement, most employees are no longer as dedicated or productive as they once were. Nearly all the real reasons why employees quit, fall into four basic categories of human needs: the need for trust, the need for hope, the need to feel competent, and the need to feel valued and trustworthy (Branham, 2005). Thirteen possible reasons for resignations were identified within the banking sector, namely: desire to take on a new challenge, bad relationship with management, bad relationship with colleagues, lack of opportunity for advancement, lack of appreciation (perception of recognition), better compensation and benefits elsewhere, long working hours, lack of control over work or working environment, travelling distance to work, personal satiation at home, lack of training and support to reach potential, the department is conducive to black advancement, the bank embraces diversity for all. Most of the employees that resigned voluntary did so because of lack of opportunity for advancement, a desire to take on a new challenge and a lack of appreciation. The statistical analysis revealed that amongst position title, there is a statistical significance for the bank embraces diversity for all as a reason for resignation and that the effect between junior managers and team leaders has a large effect. Analysis by gender differences shows that there is a statistical significance for personal situation at home as a reason for resignation and that females feels stronger about this than males. When looked at the difference between ethnic group, there are two reasons that are statistical significant namely, better compensation elsewhere and long working hours. Africans, coloureds and white‘s size effect is large, meaning that Africans and coloureds feel stronger about leaving for better compensation elseware than whites. / Thesis (M.B.A.)--North-West University, Potchefstroom Campus, 2012.