This diploma thesis focuses on the problematics of providing ERP in Cloud. The main objectives of this thesis lie in either identification of the situation in the ERP market, provision of an outline of particular deployment models, evaluation of strong and weak parts of ERP in cloud in contractor's and customer's point of view and in charting of potential risks and chances for the area. Obtained theoretical findings are utilized in the practical part of the thesis. Its significant portion is dedicated to proposition of methodology for the selection of right ERP model supply. This is then used for the particular choice of Oracle JD Edwards implementation. To achieve these objectives author realizes an analysis of electronic and printed resources as well as consultations with experts and also uses his own practical experiencies from Algotech Corporation. The main contribution of this thesis is in the creation of comprehensive sum of problematics and in the formation of methodology for the right type of deployment selection. This is all considering the further application and verification on the example. Thesis is divided into five theme parts -- ERP, Cloud, ERP in Cloud, methodology and practical setting of the presented methodology.

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Text in German with summaries in German and English / Includes bibliographical references (leaves 350-377) / Die Doktorarbeit hat die Absicht herauszufinden, was Jonathan Edwards unter dem Begriff „Sündenerkenntnis“ verstanden hat und dabei die Frage nach der Bedeutung dieses Verständnisses für die Erweckungsbewegung zu beantworten. Während Jonathan Edwardsʼ Theologie und Philosophie im Allgemeinen gut erforscht ist, wurde dieser Aspekt noch nicht genauer untersucht. Zunächst wird auf der Grundlage einer chronologischen Einordnung seiner Werke Jonathan Edwardsʼ Verständnis von Sündenerkenntnis aus seinen wichtigsten Schriften erarbeitet, wobei eine Entwicklung in seinem Gedankengut deutlich wird (Qualitative Inhaltsanalyse). In einem zweiten Teil wird Jonathan Edwardsʼ Verständnis von Sündenerkenntnis mit der Theologie seiner Vorläufer, Zeitgenossen sowie Nachfolger und Gegner verglichen, wobei sich die Untersuchung auf die Bewegung des Puritanismus, die Epochen des „Great Awakening“ und des „Second Great Awakening“ beschränkt (Diachronischer Vergleich). In einem dritten Teil wird Jonathan Edwardsʼ Verständnis von Sündenerkenntnis systematischtheologisch und theologiegeschichtlich eingeordnet. Mit dieser Studie soll ein weiterer deutscher Beitrag zur internationalen Jonathan Edwards-Forschung geleistet werden. Der Ansatz dieser Forschung ist dabei historisch ausgerichtet, da er den systematisch-theologischen Begriff „Sündenerkenntnis“ auf der Grundlage der Biografie Edwardsʼ und einer chronologischen Einordnung seiner Werke zu ermitteln sucht, um ihn dann in einem diachronischen Vergleich mit Verständnissen aus verschiedenen zeitlichen Epochen zu vergleichen und so den Begriff „Sündenerkenntnis“ in einem theologiegeschichtlichen Kontext einordnet und versteht. / The thesis tries to answer the question, how Jonathan Edwards understood the term “conviction of sin”. The intention is to find out the significance of his understanding of this term for the revivalmovement of his time. While numerous studies have been done on his theology and philosophy, this aspect has not been thoroughly examined yet. Based on a chronological assessment of his works Jonathan Edwardsʼ understanding of conviction of sin is established from his major works (qualitative content analysis). This reveals a development in his thought-system. In a second part Jonathan Edwardsʼ understanding of conviction of sin is compared with the theology of his predecessors, contemporaries and opponents. This examination is limited to the time of the Puritans, the “Great Awakening” and the “Second Great Awakening” (diachronic comparative analysis). In a third part Jonathan Edwardsʼ understanding of conviction of sin is assessed in a systematictheological way and classified historically. The author intends to make another German contribution to international Jonathan Edwards Studies. This research is historically focused, because of the fact, that the term “conviction of sin” is analysed by means of the biography of Edwards and a chronological classification of his works to compare it with meanings of different historical epoches and classify it in its theological historical context by that approach. / Christian Spirituality, Church History and Missiology / D. Th. (Church history)

This study provides independent analysis of Residual Oil Zones (ROZs) in the Permian Basin from a regional perspective, focusing on the formation mechanism and present ROZ locations. Results demonstrate widespread potential for ROZs, defined here as thick volumes of reservoir rock containing near-residual saturations of predominantly immobile oil formed by natural imbibition and displacement of oil by dynamic buoyant or hydrodynamic forces. Previous work suggests hydrodynamic forces generated by regional tectonic uplift drove widespread oil remobilization and ROZ creation. To test the hypothesis, uplift and tilting are quantified and the resulting peak regional potentiometric gradient used as a physical constraint to compute and compare predicted ROZ thicknesses from hydrodynamics for several ROZ-bearing San Andres fields with known ROZ thicknesses. Late-Albian Edwards Group geologic contacts, which are interpreted to have been deposited near sea level prior to uplift, are used as a regional datum. Approximate elevations determined for the present datum show ~1800 m of differential uplift since Edwards deposition, with an average regional slope of ~0.128˚. This post-Edwards tilting increased the pre-existing regional structural gradient of the San Andres Formation to ~0.289˚. Using the calculated post-Edwards gradient results in to prediction of ROZ thicknesses from hydrodynamics that is consistent with measured ROZ thicknesses at several fields. When compared with countervailing buoyancy forces, hydrodynamics is calculated to be the more dominant driving force of oil movement for reservoirs with structural dips less than 1.5˚, which is the common dip for San Andres Formation platform deposits where ROZs have been identified. To predict the location of ROZs, ROZ-related oil field properties were identified and analyzed for over 2,800 Permian Basin reservoirs. A strong basin-wide correlation between API and crude sulfur content is consistent with the expected outcome of oil degradation driven by oil-water interaction, and supports the use of API and sulfur content as proxies for ROZ potential in the Permian Basin. Spatial analysis of sulfur data shows that the highest probability for ROZ existence exists in Leonardian through Guadalupian-age reservoirs, distributed primarily in shelf and platform areas of Permian structures. Combined, these results support the widespread potential for ROZs across the Permian Basin generated primarily by regional scale tilting and resultant hydrodynamic forces. / text

John Erskine was the leading Evangelical in the Church of Scotland in the latter half of the eighteenth century. Educated in an enlightened setting at Edinburgh University, he learned to appreciate the epistemology of John Locke and other empiricists alongside key Scottish Enlightenment figures such as his ecclesiastical rival, William Robertson. Although groomed to follow in his father’s footsteps as a lawyer, Erskine changed career paths in order to become a minister of the Kirk. He was deeply moved by the endemic revivals in the west of Scotland and determined that his contribution to the burgeoning Evangelical movement on both sides of the Atlantic would be much greater as a clergyman than a lawyer. Yet Erskine was no ‘enthusiast’. He integrated the style and moral teachings of the Enlightenment into his discourses and posited new theories on traditional views of Calvinism in his theological treatises. Erskine’s thought, however, never transgressed the boundaries of orthodoxy. His goal was to update Evangelical Calvinism with the new style and techniques of the Enlightenment without sacrificing the gospel message. While Erskine was widely recognised as an able preacher and theologian, his primary contribution to Evangelicalism was as a disseminator. He sent correspondents like the New England pastor Jonathan Edwards countless religious and philosophical works so that he and others could learn about current ideas, update their writings to conform to the Age of Reason and provide an apologetic against perceived heretical authors. Erskine also was crucial in the publishing of books and pamphlets by some of the best Evangelical theologians in America and Britain. Within his lifetime, Erskine’s main contribution to Evangelicalism was as a propagator of an enlightened form of Calvinism.

The thesis deals with arithmetics of elliptic curves over finite fields and methods to improve those calculations. In the first part, algebraic geometry helps to define elliptic curves and derive their basic properties including the group law. The second chapter seeks ways to speed up these calculations by means of time-memory tradeoff, i.e. adding redundancy. At last, the third part introduces a wholly new curve form, which is particularly effective for such purposes.

Troupers: Essays in Three Rings is a collection of fourteen essays focused mainly on variety entertainers (including the author). It leads the reader through a menagerie of the author's own enthusiasms--from clowning and circus elephants, to hot jazz and the ukulele. While the primary occupation of the "troupers"spotlighted here has always been to delight audiences, many of them--both human and animal--could not escape the hardscrabble, the sundered relations, the violence of everyday life. The author tells the stories of these "troupers" here, stories that reveal both their suffering and their refusal to suffer.

The thesis deals with arithmetics of elliptic curves over finite fields and methods to improve those calculations. In the first part, algebraic geometry helps to define elliptic curves and derive their basic properties including the group law. The second chapter seeks ways to speed up these calculations by means of time-memory tradeoff, i.e. adding redundancy. At last, the third part introduces a wholly new curve form, which is particularly effective for such purposes.

This thesis explores the work of three theologians, Arthur Peacocke, John Haught and Denis Edwards, each of whom has made a significant contribution to the dialogue between contemporary evolutionary biology and the Christian understanding of God. The thesis explores and analyses how evolutionary theory throws light on key theological themes such as the nature of God's providence, especially in relation to pain, suffering and evil, and the meaning of Jesus Christ. The thesis involves a critical reading of the selected theologians' works, with their respective emphases on classical, process and kenotic types of theological thinking, and also draws on resources from the classical theological tradition, primarily St. Thomas Aquinas. The study gives a positive assessment of the contributions of the three chosen authors. It highlights the critical importance that theological methodology plays in formulating insights into the relationship of God to evolutionary processes. Peacocke emphasises the use of critical realism as the most credible methodology for theology, consistent with its use by science. Haught agrees with this approach stressing, however, that the data of theology is not the same as that for science. Consequently, he argues that theology ought to constitute the deepest layer of explanation for understanding reality and for understanding God as the ultimate explanation for evolution. Edwards argues that we must find a way of talking about God that is consonant with the reality of the world but that this God always remains ultimately Mystery. Peacocke, Haught and Edwards explore the usefulness of kenotic theology for explaining how belief in an omnipotent and supremely loving God can be reconciled with the existence of pain, suffering and evil in the creation. Although a kenotic approach can account for the scientific evidence of a “self-creative” and emergent cosmos along with the presence of suffering and evil, a more comprehensive theological viewpoint must include an understanding of how God is active in creation, sustaining it in existence and drawing it towards its divinely ordained end. Haught's argument for the presence of genuine contingency in the cosmos as evidence of God's on-going creativity is critically examined. Genuinely new possibilities, in evolutionary terms, new species, cannot be explained by material causation alone. In his “metaphysics of the future”, Haught argues that, despite the enormity of pain and suffering evidenced in evolution, God continues to lovingly draw the creation towards a hopeful and promised future in God. This thesis appreciates the value of Edwards’ trinitarian “God of evolution” for it combines a more classical theological approach with evolutionary theory. For Edwards, biological evolution is seen as a process within an ontologically relational creation that reflects the divine relations of the Trinity. The creation of being-in-relation flows out of, and reflects, the divine trinitarian relations of mutual love. Edwards’ insights into the nature of original sin and grace within an evolutionary context are also positively assessed. Both Peacocke and Edwards propose a Wisdom Christology as the most fruitful link between the biblical Sophia tradition and a creation theology, holding together insights on the divine Being, Wisdom and the Christ-event itself. Aspects of process and kenotic theologies can be usefully combined with Aquinas' expansive notion of God as ultimate Being. Through this synthesis, the drama of evolution is more intimately related with the ultimate reality, the Mystery of God. Throughout this thesis, gender-neutral language has been maintained except in some quotations of St. Thomas Aquinas.

This dissertation examines American attitudes towards death from the colonial era to the end of the nineteenth century. I begin with a close analysis of the thanatology of the Congregational church in New England, before demonstrating the lasting influence of Puritan thought on three later writers: Jonathan Edwards, Henry David Thoreau and Stephen Crane. In contrast to purely cultural studies of mortality in America (including those by Phillipe Ariès, David Stannard and Michael Steiner), my investigation discusses the philosophical difficulties that obstruct any attempt to speak about death. Building on Jacques Derrida’s work in Aporias (1993), I identify three logical impasses that interrupt Puritan writing on mortality: the indeterminacy, singularity and finality of death. While Edwards, Thoreau and Crane write in different circumstances and diverse genres, I argue that they are sensitive to these same three aporias when they discuss death. In this regard, they resist a broader post-Puritan tendency (in both scientific and sentimental texts) to minimize the uncertainties surrounding human mortality and approach death as a universal (rather than radically singular) phenomenon. While my study situates each of its authors in the cultural and intellectual contexts in which they worked, it also challenges the notion that it is possible to write a history of death. Speaking strictly, mankind’s relationship to death can never change. It is always, in fact, a non-relation. The very idea of death destabilizes our most fundamental historical and literary assumptions. Accordingly, my second chapter uses a deconstruction of Edwards’ theory of revivalism to argue that the New-England awakenings of the eighteenth century expressed the converts’ desire to renounce responsibility for their souls, rather than accept it. In my third chapter, I argue that those writings in which Thoreau registers what might seem to be a nihilistic fascination with dead and decaying bodies in fact express a sentimental desire for a peaceful death. Chapter four reads Stephen Crane’s poetry, fiction and journalism in the context of his Calvinist heritage, breaking down the distinction between his textual play with the concept of death and the Puritans’ “serious” attempts to come to terms with mortality.