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Spirituality under gentile captivity : David J. Bosch's missionary ecclesiology as a guide for spiritualityNofziger, Dylon 12 1900 (has links)
Assignment (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: Spirituality has become a shibboleth in today’s society, both within and outside of Christianity. In uncovering an ecclesiological grounding for spirituality, we can come to a better understanding of it, gaining helpful insight into the vast field of spirituality. I attempt to do so by using David J. Bosch’s missionary ecclesiology as a point of departure for spirituality on a conceptual level, as well as considering some of the implications of spirituality in our current Western culture. / AFRIKAANSE OPSOMMING: In hierdie mini-tesis word daar gepoog om gebruik te maak van David J. Bosch se missionêre ekklesiologie, as orientasie en 'n begin punt vir spritualiteit. Die implikasies, ten opsigte van ons huidige situasie in die Westerse kultuur, word vervolgens ook ondersoek.
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Culture and womanhood in Uhambo lwenkululekoMntanga, Overman Mziwakhe 03 1900 (has links)
Thesis (MA)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: The study examines issues of culture in Mcani's drama Uhambo Lwenkululeko (Journey of
Freedom). Following Bauerlein (1997:63), it is argued that the study of women in literature
forces a critical examination of the way women in literature have been portrayed in the past
because of male domination. The study aims to establish what the progress is in the portrayal
of women characters after the introduction of the new dispensation in South Africa.
This study shows in the discussion of the theoretical aspects of culture in Chapter 2 that
culture is an elusive concept because it has different definitions. Culture is that complex
whole which includes knowledge, belief, art, law, morals, customs and all other capabilities
and habits acquired by man as a member of society. This implies that culture entails
everything that contributes to the survival of man, comprising both physical and social factors.
In Chapter 3, it is established that the author has excellently handled both characterisation
and the plot in Uhambo Lwenkululeko (Journey of Freedom). The plot structure of Uhambo
Lwenkululeko (Journey of Freedom) in particular, has been handled successfully by the
author. For example, by opening his drama with conflict, in the exposition, the author has
managed to show is that conflict is the source of action in drama. It is the aspect that triggers
characters to respond either positively or negatively to a particular opposing force.
We have established in Chapter 4 that societies have certain basic needs or requirements
that must be met if they are to survive. For example, a means of producing food may be seen
as a functional pre-requisite since without it, members of society could not survive. This
might have been one of the reasons why the boys are busy fishing in the drama.
According to the findings in this study, men and women are portrayed equal with regard to
reason. We established that the belief that women lack the capacity to fully exercise the
powers of human reason is a deeply rooted prejudice. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek vraagstukke oor kultuur in Mcani se drama Uhambo Iwenkululeko.
In navolging van Bauerlein (1997:63), word daar aangevoer dat die studie van vroue in die
letterkunde 'n kritiese ondersoek noodsaak van die wyse waarop vroue in die verlede
voorgestel is in die letterkunde op grond van dominering deur mans. Die studie poog om vas
te stel wat die vordering is in die voorstelling van vroue in die letterkunde na die invoer van In
nuwe demokratiese bestel in Suid-Afrika.
Die studie toon aan in die bespreking van die teoretiese aspekte van kultuur in hoofstuk 2 dat
die kultuur In ontwykende konsep is wat verskillende definisies het. Kultuur is 'n komplekse
geheel wat insluit aspekte soos kennis, geloof, kuns, regsisteem, morele sieninge, gewoontes
en ander vermoens wat deur mense verwerf word as lede van In gemeenskap. Oit impliseer
dat kultuur alles behels wat bydra tot die oorlewing van rnense, insluitende fisiese sowel as
sosiale faktore.
In hoofstuk 3 word dit bevind dat die skrywer die karakterisering sowel as die intrige in
Uhambo Iwenkubuleko meesterlik hanteer. Veral die intrige is op 'n uitstaande wyse hanteer
deur die skrywer. Oeur in die begin van die drama konflik in te voer, het die skrywer daarin
geslaag om aan te toon dat konflik die bron van aksie in die drama is. Oit is die aspek wat
karakters aanspoor om of positief of negatief te reageer op In spesifieke opponerende krag.
Oaar is bevind in hoofstuk 4 dat gemeenskappe sekere basiese behoeftes en vereistes het
waaraan voldoen moet word indien hulle wil oorleef. In Wyse vir die produksie van voedsel is
In vereiste, aangesien In gemeenskap nie daarsonder kan oorleef nie. Oit kon In moontlike
rede wees waarom die skrywer verwys na die seuns wat visvang in die drama.
Volgens die bevindings van die drama, word mans en vroue gelykwaardig voorgestel wat
betref redeneringsvermoe. Oaar word bevind dat die siening dat vroue 'n onverrnoe het om
die magte van redenering te beoefen 'n diepgewortelde vooroordeel is.
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Eccentric existence? Engaging David H. Kelsey’s theological anthropology as a basis for ecological theologyMarais, Nadia 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The earth and her ecology is in crisis, which impacts upon both human and
nonhuman communities. Not only due to the blame for ecological destruction that is
attributed to humanity (and specifically also to the Christian religion), but also because of
the destruction of species, environments and the natural habitat of living beings theology
is asked of to step into its public and prophetic role in order to address the challenges in
whichever way it can. David Kelsey’s enormous theological anthropology, Eccentric
Existence (2009), probably provides opportunities for this, through its theological inquiry
and (re)formulation of Christian traditions’ central doctrines and faith formulations.
Kelsey’s main thesis is that God relates to all that is not God to create, draw into
eschatological consummation, and reconcile.
God relates to create the earth and her ecology. God relates to the earth and her
ecology creatively (‘living on borrowed breath’) which entails that God relates “to” the
earth and her ecology through the medium of address. The ultimate context of the earth
and her ecology is therefore that of being directly and indirectly addressed by the triune
God, through which it responds to its being called into being. The call that Kelsey
describes, and therefore God’s creation of the earth and her ecology, is public and
communal, involving both the radical freedom of otherness and the intimate nearness of
sameness. God relates to bless the earth and her ecology creatively in God’s life-giving
address, by enabling it to be alive and to bring forth life. The earth and her ecology, as
particular instances or forms of life, is dynamic, persistent and frail. Creaturely reality
involves being and having living bodies, through being created as dying life. The earth
and her ecology not only lives, but is enabled to flourish, on borrowed breath. In this
way, the earth and her ecology exists eccentrically, finding its reality and worth and being
and value outside of itself, in God’s relating to bless it creatively.
God relates to draw the earth and her ecology into eschatological consummation.
God relates by drawing the earth and her ecology into eschatological consummation
(‘living on borrowed time’) which stipulates that God relates “between” the earth and her
ecology through the medium of promise. The ultimate context of the earth and her
ecology is therefore that of being drawn into God’s own triune life and being called to participate in the glory of God. The earth and her ecology is defined by the absolute
promise of eschatological blessing and the implicit promise of transformation in the
present and in the future, which is God’s reaching out to all that is not God (also
described as the missio Dei). The earth and her ecology, as particular instances or forms
of life, stands under both God’s election (or ‘yes’) and God’s judgment (or ‘no’). The
earth and her ecology not only lives, but is enabled to flourish, on borrowed time. In this
way, the earth and her ecology exists eccentrically, finding its reality and worth and being
and value outside of itself, in God’s relating to bless it eschatologically.
God reconciles the earth and her ecology to Godself. God relates by reconciling
the earth and her ecology through their multiple estrangements (‘living by another’s
death’) and entails that God relates “amongst” the earth and her ecology through the
medium of exchange. The ultimate context of the earth and her ecology is therefore that
of being reconciled to God through its multiple estrangements and being drawn into the
divine life of God Godself. Incarnation and what Kelsey calls ‘exchange’ – God
incarnated in Jesus exchanging Godself with the earth and her ecology amidst processes
of violence and destruction to transform their living death into true life – defines the earth
and her ecology in this mode of relating. The earth and her ecology is reconciled with
herself and with living beings and all of life through their reconciliation by and in God.
God’s reconciliation is liberation and transformation of the earth and her ecology within
particular times and places, within its particular contexts. The life of the earth and her
ecology is therefore no longer tied to the fulfillment of certain functions or duties (or
even vocations) that it may be subjected to or expected of, but lies solely in the worth and
value that it finds in living and existing by the life and death of another, of God incarnate,
of Jesus the Son. The earth and her ecology not only lives, but is enabled to flourish, by
another’s death. In this way, the earth and her ecology exists eccentrically, finding its
reality and worth and being and value outside of itself, in God’s relating to reconcile it
through its multiple estrangements.
God stands in relationship to the earth and her ecology in three ways that sustains
and blesses it to flourish as mysterious living being that reflects the glory of the triune
God. The appropriate response to this, respectively, is eccentric faith, eccentric hope and eccentric love. The earth and her ecology, like all living beings and all of life, exists
eccentrically, through God that relates to it. / AFRIKAANSE OPSOMMING: Die aarde en haar ekologie is tans in krisis, wat impakteer op beide menslike en
nie-menslike gemeenskappe. Nie net weens die skuld vir ekologiese verwoesting wat aan
mense (en spesifiek ook aan die Christelike geloof) toegeskryf word nie, maar ook weens
die verwoesting van spesies, omgewings en die natuurlike habitat van lewende wesens
word daar van teologie gevra om in dié se publieke en profetiese rol in te tree en die
uitdagings aan te spreek op welke manier dit ook al kan. David Kelsey se enorme
teologiese antropologie, Eccentric Existence (2009), bied waarskynlik geleenthede
hiervoor, deur die in-diepte teologiese ondersoek en (her)besinning van Christelike
tradisies se sentrale doktrines en geloofstellinge waarmee dit besig is. Kelsey se hooftese
is dat God in verhouding tree tot alles wat nie God is om te skep, in eskatologiese
vervulling te bring, en te versoen.
God tree in verhouding tot die aarde en haar ekologie deur dit te skep (waardeur
dit op geleende asem leef), wat behels dat God ‘tot’ die aarde en haar ekologie in
verhouding tree deur die medium van aanspraak. Die uiteindelike konteks van die aarde
en haar ekologie is daarom dié wat direk en indirek aangespreek word deur die drie-enige
God, deurdat dit reageer daarop dat dit geroep is tot bestaan. Die oproep wat Kelsey
beskryf, en daarom God se skepping van die aarde en haar ekologie, is publiek en
gemeenskaplik, en behels beide die radikale vryheid van andersheid en die intieme
nabyheid van eendersheid. God seën die aarde en haar ekologie kreatief in God se lewegewende
aanspraak, deur dit in staat te stel om te lewe en om lewe voort te bring. Die
aarde en haar ekologie, as spesifieke lewensvorme, is dinamies, voortdurend en weerloos.
Geskape realiteit behels beide om lewende liggame te hê en te wees. Die aarde en haar
ekologie leef nie alleen nie, maar word in staat gestel om te floreer, op geleende asem.
Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit die realiteit
en waarde en wese buite ditself, in God wat in verhouding daartoe tree om dit kreatief te
seën.
God tree in verhouding tot die aarde en haar ekologie om dit in te bring in
eskatologiese vervulling. God tree in verhouding tot die aarde en haar ekologie (waardeur
dit op geleende tyd leef) wat bepaal dat God in verhouding staan ‘tussen’ die aarde en haar ekologie, deur die medium van belofte. Die uiteindelike konteks van die aarde en
haar ekologie is daarom dié wat gebring word in God se eie drie-enige lewe en wat
geroep word om deel te neem aan die glorie van God. Die aarde en haar ekologie word
gedefinieer deur die absolute belofte van eskatologiese seën en die implisiete belofte van
transformasie in die hede en in die toekoms, wat God se uitreiking na alles wat nie God is
nie is (ook beskryf deur die missio Dei). Die aarde en haar ekologie, as spesifieke
lewensvorme, staan onder beide God se verkiesing (God se ‘ja) en God se oordeel (God
se ‘nee’). Die aarde en haar ekologie leef nie net nie, maar word in staat gestel om te
floreer, op geleende asem. Op hierdie manier bestaan die aarde en haar ekologie
eksentries, en vind dit die realiteit en waarde en wese buite ditself, in God wat in
verhouding daartoe tree om dit eskatologies te seën.
God versoen die aarde en haar ekologie tot Godself. God tree in verhouding tot
die aarde en haar ekologie deur dit te versoen (waardeur dit leef deur ‘n ander se dood) en
behels dat God ‘tussen’ die aarde en haar ekologie in verhouding tree deur die medium
van vervanging. Die uiteindelike konteks van die aarde en haar ekologie is daarom die
wat versoen is tot God deur hul veelvoudige vervreemdinge en wat ingebring word in die
goddelike lewe van Godself. Inkarnasie en wat Kelsey noem ‘vervanging’ – God wat
mens word in Jesus vervang Godself met die aarde en haar ekologie te midde prosesse
van geweld en verwoesting om hul lewende dood te transformeer in ware lewe –
definieer die aarde en haar ekologie in hierdie modus van verhouding. Die aarde en haar
ekologie word versoen met haarself en met lewende wesens en die hele lewe deur hul
versoening deur en in God. God se versoening is bevryding en transformasie van die
aarde en haar ekologie binne spesifieke tye en plekke, binne hul spesifieke kontekste. Die
lewe van die aarde en haar ekologie is daarom nie meer gebonde tot die vervulling van
spesifieke funksies of pligte (of selfs roepinge) wat daarvan verwag word nie, maar lê
alleen in die waarde wat dit vind daarin om te leef en bestaan deur die lewe van ‘n ander,
van God-wat-mens-geword-het, van Jesus die Seun. Die aarde en haar ekologie leef nie
alleen nie, maar word in staat gestel om te floreer, deur ‘n ander se dood. Op hierdie
manier bestaan die aarde en haar ekologie eksentries, en vind dit haar realiteit en waarde
en wese buite haarself, in God wat dit versoen deur veelvoudige vervreemdinge. God staan in verhouding tot die aarde en haar ekologie op drie maniere wat dit
onderhou en dit seën om te floreer as geheimsinnige lewende wese wat die glorie van die
drie-enige God reflekteer. Die gepaste reaksie hierop is, respektiewelik, eksentriese
geloof, eksentriese hoop en eksentriese liefde. Die aarde en haar ekologie, soos alle
lewende wense en die hele lewe, bestaan eksentries deur God wat in verhouding daarmee
tree. / jme2012
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A CONDUCTOR’S GUIDE TO DAVID DEL TREDICI’S IN WARTIMEMoore, Joe David 01 January 2013 (has links)
Pulitzer Prize-winning composer David Del Tredici (b. 1937) has gained recognition as a composer for both instrumental and vocal settings. Although his instrumental contributions include solo, chamber, and orchestral works, to date he has only written one composition for wind band. A conductor must devote himself / herself to score study and analysis in order to form an accurate interpretation and to conduct effective rehearsals. A vital part of score study and analysis is familiarity with the composer’s technique and style of writing.
A brief biographical sketch presents Del Tredici’s background, education, honors and awards, academic career, and influences, as well as a discussion of his compositional and orchestration techniques. Both movements of In Wartime are analyzed using the elements of melody, harmony, form, rhythm (which includes tempo, meter, rhythm, and rhythmic techniques), orchestration, texture, and dynamics. Rehearsal considerations for each movement are presented based on the author’s experience rehearsing and conducting In Wartime.
The intention of this document is to facilitate conductors in their study and preparation of In Wartime in order that they may realize more effective rehearsals and inspired performances. Included in the appendices are trumpet parts transposed to the key of B-flat and instructions for the construction of the wind machine indicated in the score.
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Intersexualism : Att födas som ett mellanting mellan man och kvinnaLinde, Åsa January 2006 (has links)
No description available.
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In Search of Firmness-Parenting and Education in Charles Dickens's David CopperfieldViirola, Sari-Leena January 2012 (has links)
Charles Dickens’s David Copperfield abounds with fatherless and motherless children, whose development into adolescence and adulthood is strongly affected by the parenting skills of the remaining parent. This essay studies different parenting and educational practices in the novel to see their impact on the behaviour and personality of the children. In Victorian England, two opposing views of childhood flourished: the Puritan one believing in childhood depravity, and the Romantic view based on childhood innocence. In addition, there were gender differences in upbringing stemming from the middle-class cult of domesticity as well as differences based on class distinctions. While Dickens seems to accept moral firmness, the Victorian ideal of manhood and womanhood, as the main goal of upbringing, he appears to disagree with Victorian child management practices. This essay shows the deficiencies and negative outcomes of the parenting styles based on the two opposing moral views, depicted in Mr. Murdstone’s Puritan discipline and Mrs. Steerforth’s parenting, which reflects the Romantic view of the child. On the basis of the negative consequences of these two extremes, Dickens stresses the importance of a sound view of the child exemplified by Aunt Betsey’s loving discipline accompanied by guidance and responsibility, as well as by the educational practices in Doctor Strong’s school. Furthermore, this Victorian Bildungsroman emphasises the importance of a confidential loving relationship between the guardian and the child as well as proper education and social conditioning.
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Religionswissenschaft and its challenges to the Study of Religions : A theoretical and philosophical study on religionSener, Ümit January 2013 (has links)
The purpose of this study is threefold: (1) to give a historical background of the concept of religion; (2) critically examine the challenges in the Study of Religions based on David Thurfjell and his essay Religionswissenschaft and the challenge of multi-religious student groups; and (3) to offer a solution that might improve and turn the Study of Religions into a more fruitful field. The results show that the concept of religion is the result of the developments in Western Europe and Christian theology. Secondly, the results illustrate that the methodologies of the department for the Study of Religions at Södertörns University College are seriously flawed. Finally, some personal suggestions and reflections are made that might improve the methodologies of the field.
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L'esthétique de l'altérité dans le cinéma de David Lean, du "Pont de la rivière Kwai" (1957) à "La route des Indes" (1984)Derfoufi, Mehdi 27 June 2012 (has links) (PDF)
Cette thèse porte sur l'émergence, puis l'évolution, d'une esthétique de l'altérité dansle cinéma de David Lean à partir du Pont de la Rivière Kwaï (1957) et jusqu'à sondernier film réalisé, La Route des Indes (1984). Elle adopte également la perspectived'une réévaluation qualitative du cinéma du cinéaste britannique, en mettant au jourles fondements idéologiques qui expliquent sa marginalisation dans le contextefrançais.Cette thèse interroge la façon dont le cinéma de David Lean contribue aux définitionsanthropologiques et culturelles de l'identité occidentale, dans sa relation avecl'altérité orientale. Le rôle des représentations de genre, de race et de classe estexaminé en lien avec les techniques cinématographiques dans la perspective de faireapparaître l'historicité et l'ethnicité des modalités de la figuration.L'analyse détaillée des quatre films que David Lean a consacrés à la représentationde l'histoire impériale britannique s'accompagne d'une étude précise du contexte deproduction de chacun des films. De plus, les filiations cinématographiques sontprises en compte afin de situer les films dans une histoire des représentations del'altérité. Le rôle central de la relation coloniale et postcoloniale dans l'élaborationd'une esthétique de l'altérité est envisagé tout au long de la période étudiée.Cette thèse aboutit à la conclusion d'une esthétique de l'altérité structurée par lanécessité pour la civilisation occidentale d'intégrer la notion de crise dans unprocessus de reconfiguration permanent. Cette nécessité émerge avec lesindépendances et la décolonisation. Elle s'impose à partir des années 1970 avecl'autonomie des sujets dominés qui composaient jusque-là l'Orient imaginaire
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Improving Appointment Keeping at an Eye Care Clinic Using a Revised Process PackageHodge, Victoria L. 05 1900 (has links)
Missed appointments by patients are a major problem for health care professionals. To combat this issue, some optometrists use a pre-appointing system in which patients are scheduled for an annual exam a year after their initial visit. Prior to that subsequent appointment, clinic staff often try to contact the patient to confirm the appointment. This study examined baseline levels of appointment keeping, analyzed existing processes for pre-appointing patients, and introduced a revised process package to improve appointment keeping at an eye care clinic. This package included training, mailed postcard reminders and two phone call reminders. Results indicate appointment keeping by pre-appointed patients increased over baseline. The intervention was also shown to be cost-beneficial.
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The Libertarian Vision of LazarusLong : A Libertarian Reading of Robert A. Heinlein’s Time Enough for Love / Lazarus Longs libertarianska perspektiv : En libertariansk läsning av Robert A. Heinleins Time Enough for LoveHederstedt, Axel January 2017 (has links)
Writers tend to exude political views and ideas in their works. Robert A. Heinlein and his works havebeen interpreted from multiple political standpoints, yet almost no such interpretation has beenapplied to his later works. In this paper Lazarus Long, the protagonist in Heinlein’s Time Enough forLove, is interpreted through a libertarian looking glass, focusing on the novel’s societal critique andideas regarding liberty, power, government and economy. This paper is written with the goal ofshowing that the protagonist in Time Enough for Love can be said to be libertarian in perspective andattitude. This is done by using libertarian concepts divided into five categories, these categories beinginterpreted from David Boaz´s primer on libertarianism: societal criticism, governmental criticism,economic criticism, flourishing and observations. Conclusively this paper states that Robert A.Heinlein’s protagonist in the novel Time Enough for Love seems to have many influences by libertarianideals and can be said to be libertarian in perspective and attitude.
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