AFRIKAANS: Die nuwe biotegnologiese konteks waarin in vitro bevrugting, die kartering van die menslike genoom, stamselnavorsing en –terapie, realiteite geword het, rig unieke uitdagings aan die samelewing en ook die teologie. Hierdie realiteite vereis dat ons weer sal besin oor die etiese vrae rondom menslike lewe. Die ontdekking van stamselle het nuwe insigte op die fisiologie van die mens gebring en daarmee saam beloftes van hoop vir die potensiële genesing van verskeie siektes. Die praktyk van stamselnavorsing veral ten opsigte van navorsing op embrionale stamselle, konfronteer ook die samelewing met ernstige en komplekse etiese dilemmas. Iewers tussen die uiterstes van oordrewe optimisme oor stamselnavorsing en radikale verwerping daarvan, moet daar gesoek word na gebalanseerde perspektief op hierdie praktyk. Die debat binne die politieke sfeer maak dit ook duidelik dat daar nog geen algemene konsensus in verband met wetgewing bestaan nie. Christelik-etiese perspektiewe kan vanuit ‘n Eko-teologiese benadering ook sinvol bydrae tot die politieke debat en etiese vrae na riglyne vir besluitneming. Die huidige teologiese debat getuig van uiteenlopende standpunte. Vanaf strenge konserwatisme wat stamselnavorsing en terapie ongekwalifiseerd veroordeel as sonde, tot by totale liberale en pragmatiese argumente wat stamselnavorsing en terapie ongekwalifiseerd aanvaar en voorhou as wonderkuur. Tussen hierdie uiterstes is daar ook stemme wat versigtiger dink en praat oor die kompleksiteit van hierdie fenomeen. Die eis na antropologiese herbesinning sal vanuit ‘n eko-teologiese benadering ook die kosmologiese dimensies van relasionele eksistensie moet verdiskonteer. Binne eko-etiese refleksie behoort die natuurlike en kosmiese aard van menslike eksistensie in terme van ruimte en tyd ‘n inklusiewe waardering van die kompleksiteit rondom menslike denke, emosies en gedrag teweeg te bring. Die bedoeling van hierdie studie is om vanuit ‘n Post-fondamentalistiese vertrekpunt ‘n bydrae te lewer binne die transversale ruimte van Christelike etiek, natuurwetenskap en biotegnologiese ontwikkeling. Die navorsings-resultate van hierdie studie poog nie om bloot etiese reëls as absolute waarhede daar te stel nie, maar eerder om te reflekteer oor verskillende benaderingsmoontlikhede, waardes, karaktereienskappe, deugde, morele narratiewe en perspektiewe op hierdie komplekse etiese vraagstukke. Die hermeneutiese proses van krities-realistiese nadenking en refleksie word op sistematiese wyse weergegee. Daar word beweeg vanaf die feitlike aspekte in verband met bio-tegnologiese ontwikkeling na die ontwikkeling van begrip oor die kompleksiteit van die etiese problematiek wat hierdie ontwikkeling meebring binne die sosiale, godsdienstige en politieke sfeer van die huidige etiese debat. Daarna word perspektief op refleksie-moontlikhede vanuit die Christelike-etiek gebied met besinning oor die verskillende benaderingsmoontlikhede tot die komplekse etiese vraagstelling en gefokus op ‘n eko-teologiese benadering asook die waardes wat daaruit ontwikkel. Laastens word krities gereflekteer oor die toepassing van etiese waardes vanuit ‘n eko-teologiese perspektief ten einde teologies-antropologiese perspektiewe wat uit die stamseldebat voortvloei te herwaardeer en basiese riglyne vir etiese besluitneming vanuit ‘n eko-teologiese perspektief te bied. Die verbreding van morele narratiewe en waardering van relasionele Christelik-antropologiese perspektiewe word aangebied as alternatief teenoor streng monolitiese begrippe van waarheid, objektiwiteit en rede. ENGLISH: The new biotechnological context wherein in vitro fertilization, the human genome project and stem cell research have become realities, confronts society and also theology with unique challenges. These realities compel us to revisit ethical questions considering human life. The main aim of this study is to make a contribution in the transversal debate among Christian ethics, natural sciences and biotechnological development, from a post-foundationalistic perspective. The research results do not aim to set ethical rules as absolute truths, but rather to reflect on different viewpoints, values, characteristics, virtues, moral narratives and perspectives on these complex ethical dilemmas. The hermeneutical process of critical-realistic reflection is being presented systematically. Starting from the factual aspects in relation to bio-technological development we move towards constructing an idea of the complexity of the ethical dilemma this development brings to social, religious and political spheres as well as the ethical debate. Perspectives on different reflection possibilities are then given form a Christian-ethical viewpoint with evaluation of different viewpoints on this complex ethical question. I then focus on an eco-theological perspective and the values it presents. Lastly, a critical reflection on the implementing of these values is presented, from an eco-theological viewpoint, revaluing theological-anthropological perspectives and providing basic guidelines for ethical decision-making from an eco-theological perspective. The broadening of moral narratives and revaluing of relational Christian-anthropological perspectives are being presented as an alternative against the strict monolithically orientated ideas of truth, objectivity and reason. / Thesis (DD)--University of Pretoria, 2010. / Dogmatics and Christian Ethics / unrestricted

Die doel van hierdie studie is om te probeer vasstel wat bedoel word met die etiese en die religieuse stadiums in die werke van Soren Kierkegaard (1813-1855). Wat is die verband tussen hierdie twee stadiums? Hoe vind die oorgang van die een na die ander plaas? Op 'n krities-analitiese wyse word die verskillende synstrukture, kategoriee, begrippe en terme ondersoek soos dit in die denke van Kierkegaard voorkom. Die ondersoek en interpretasie van Kierkegaard se werk word deur verskillende faktore bemoeilik. Dit word in hierdie werkstuk kortliks genoem. Kierkegaard hou aan die leser sekere moontlike vorms van lewe voor. Hierdie vorms van lewe kan binne die etiese en religieuse dimensies val. Die belangrikste begrippe ten opsigte van hoe die enkeling die etiese en die religieuse ken, word voorts bespreek onder drie afdelings : die kategorie, die bestemming en die begrip. Kierkegaard stel dit dat die mens die vermoe het om sekere logiese tipes of reekse van tipes te kan onderskei. Die volgende tipes word bespreek : die verstaanskategorie en die eksistensiekategorie. Laasgenoemde sluit die kategorie van moontlikheid en die kategorie van herhaling in. By die bestemming gaan dit om die korrekte of verkeerde aanwending van die kategoriee. Hierdie beginsel word ondersoek in die etiese en die religieuse stadiums. Die probleem van tese-antitese-sintese word gestel in die lig van die Hegeliaanse beskouing van rnediasie. Die korrelasie wat Kierkegaard stel tussen denke en syn word aangetoon. Die probleem objek-subjek word bespreek en die onderskeid wat deur Kierkegaard gemaak word tussen kwantitatiewe en kwalitatiewe dialektiek. In die volgende hoofstuk word die eksistensiele beweging by die etiese en die religieuse stadiums aangedui. Vir Kierkegaard is die stel van die self en selfkeuse belangrik. Die selfbewussyn is die plek.waar denke en syn mekaar ontmoet. Die sleutelbegrippe moontlikheid, wording en essensie word geanaliseer. Die korrekte verstaan van ideele en reele syn is verbind met genoemde begrippe. Kierkegaard stel dit dat eksistensie 'n sintese van die oneindige en die eindige is en die eksisterende enkeling is sowel oneindig as eindig. Hierdie uitspraak word voorts ondersoek. Die rrsprong" is 'n sentrale begrip in sy filosofie. Hoe die sprong (in subjektiwiteit) verband hou met verskillende ander begrippe, word aangedui. Verskillende moontlike of gerealiseerde vorms van lewe word aan die leser voorgehou. Die "oomblik" is 'n begrip wat gebruik word in korrelasie met ander begrippe, bv. die tydsbegrip. Wanneer Kierkegaard die relasie van die enkeling stel met wat hy noem "die enkeling voor God'', probeer hy 'n antwoord gee op die sentrale probleem wat hy vir homself stel, nl. hoe om 'n Christen te word. Die verskil tussen Religieusiteit A en Religieusiteit B word oak aangedui. Die volgende hoofstuk handel oor die eksistensiele ervaring by die etiese en religieuse stadiums. Kierkegaard probeer 'n antwoord gee op die God-mens-verhouding. Hy gebruik die voorbeeld van Abraham in die Ou Testament om die beginsel van die teleologiese suspensie van die etiese te demonstreer. Hierdie grootse stuk filosofie van Kierkegaard word krities ondersoek. Kierkegaard se fundering van die etiese en die religieuse word bespreek naas die sieninge van bv. Kant en Hegel. Begrippe soos oneindige oorgawe, versoeking, "Anfechtung", absolute paradoks, skuld en onskuld kern aan die orde. Kategoriee soos wanhoop, angs, onkunde, onskuld, vryheid, ens. word gestel. Daar word aangetoon hoe van hierdie kategoriee by Karl Jaspers, J.P. Sartre en Martin Heidegger in gewysigde vorm voorkom. Die begrippe genie, fatum en passie word ontleed. Kierkegaard se siening van liggaam en gees hou verband met die self en sy moontlikhede; dit verskil by die etiese en religieuse stadiums. Die begrip erfsonde het nie die tradisionele inhoud nie en by die begrip sonde word twee tipes onderskei, die van die enkeling en die van die geslag. By die kategorie sonde word waarheid, onwaarheid, skuld en sondebewussyn gestel. Berou word die hoogste etiese uitdrukking van die enkeling. Die volgende stappe is versoening en "die enkeling.voor God". Die uiteenlopende siening random Kierkegaard se begrip van geloof word ondersoek. Hier le die "hart" van Kierkegaard se eksistensiefilosofie. Geloof is vir hom 'n persoonlike, unieke aangeleentheid van die eksisterende enkeling : dit is 'n wyse van lewe, 'n demonstrasie, streng persoonlik en subjektief. Die relasie tussen Religieusiteit A en Religieusiteit B word verder uitgewerk in die lig van die algemene kategorie van die humor. Die dialektiese verhouding tussen Religieusiteit A en Religieusiteit B word uiteengesit. Verskillende kritiese vrae random hierdie onderskeid word gestel. Met die kategorie lyding ('n uitsluitlik religieuse kategorie) wil Kierkegaard iets heel besonders se. Vir 'n duidelike uiteensetting van die verhouding tussen die etiese en die religieuse stadiums is die kategorie van die enkeling van groot belang. Ons leer die mens ken as enkeling, individu, unieke, enkele, ens. binne die etiese en die religieuse stadiums. Negatiewe kritiek random hierdie kategorie word bespreek en die vraag word gevra of Kierkegaard se enkeling nie totaal vereensaam en geisoleer raak nie? Wat is die enkeling se relasie tot die massa? By Gabriel Marcel, bv. word die "openheid" van die enkeling meer beklemtoon. Max Stirner en Karl Jaspers vind by Kierkegaard se begrip van die enkeling aansluiting. Naas Niezsche plaas Kierkegaard die mens weer sentraal in die filosofie. Kierkegaard was by ·uitstek die filosoof wat erns gemaak het met die Christendom. Hy ontmasker die Christendom van sy tyd met die doel om positiewe resultate te lewer. Hy worstel met die probleem van subjektiwiteit - die vertrekpunt en die eindpunt van sy filosofie. Daar is geen plek vir 'n rasionele etiek nie. 'n Etiese sisteem is nie moontlik nie. Die enkeling, elke handeling en elke situasie is uniek. Kierkegaard stel aan die een kant 'n duidelike onderskeid tussen die etiese en die religieuse stadiums, maar aan die ander kant bring hy die tw~e stadiums bymekaar deur sekere kategoriee te stel. Die relasie tussen die twee stadiums ontglip die leser, juis omdat dit 'n geloofsaksie is. Geloofsuitsprake is van 'n ander aard as etiese uitsprake. Die oorgang van rede tot geloof is met 'n sprang. Kierkegaard oorbeklemtoon nie een van die stadiums nie en verskraal ook nie die religie tot 'n mistiese gevoel of ondervinding nie. Moontlike vorrns van lewe word aan die leser voorgehou met 'n duidelike uitnodiging aan die leser om deel te neem. Kierkegaard plaas die mens as ·enkeling terug in die filosofie. Die hoogste wat die mens kan bereik is om "voor God" te wees. / Thesis (DPhil)--University of Pretoria, 1977. / gm2014 / Anthropology and Archaeology / unrestricted

The primary objective of this study was to investigate whether adolescents make use of an ethical decision–making framework when they make choices in relation to sexual activities and the elements that make up this ethical decision–making framework. The adolescent stage of development is characterized by physical and cognitive changes, of which the development of sexual characteristics and morality are only parts. Both these developments are discussed at length within the context of adolescent sexual activity, and cognitive and moral development. Different influences on the morality of adolescents were identified, of which the faith community of adolescents were one. These elements also influence the ethical decision–making framework of adolescents on sexual activity. The influence of the religious community on the ethical decision–making framework of adolescents was also investigated on the basis of the faith community's message about sexual activities and the perceptual influence of the religious community on the morality of adolescents. The sexual activity of adolescents, adolescents? perceptions about these sexual activities as well as the messages and sources of information that are available to adolescents with regard to sex was identified by making use of Participant Observation Research. A small group of participants and observers used the PIRASH program to identify the above–mentioned information. The participants also identified the obstacles that adolescents must overcome to establish a healthy sexual life, and what their definition of a healthy sexual life is. Participants in this study agreed that their faith community did not provide enough information to adolescents about sex and sexual activities. Participants indicated this lack of information as their reason for using other sources of information about sexual activities. These messages conveyed by other sources, including those of the media, friends and parents vary from those the faith community has about sex. Adolescents have easier access to these other sources; therefore there is a difference between the faith community's view on sexual activity and that of the adolescents who form part of the faith community. It is concluded that it is necessary, almost urgently, for faith communities to establish the actual view of adolescents who form part of the community, on sexual activity, and to have a stronger influence on the ethical decision–making framework of adolescents. The ethical decision–making framework of adolescents can only be influenced if the faith communities speak more comfortably and more extensively with their adolescents about sex and sexual activities. Postmodern adolescents have access to a variety of sources with a variety of messages about sex and the importance of moral messages from the faith community cannot be underestimated. A secondary outcome of this study was to explore the possibility of Participant Observation Research as research methodology within Theological Ethics. / Thesis (M.A. (Ethics))--North-West University, Potchefstroom Campus, 2011.

The primary objective of this study was to investigate whether adolescents make use of an ethical decision–making framework when they make choices in relation to sexual activities and the elements that make up this ethical decision–making framework. The adolescent stage of development is characterized by physical and cognitive changes, of which the development of sexual characteristics and morality are only parts. Both these developments are discussed at length within the context of adolescent sexual activity, and cognitive and moral development. Different influences on the morality of adolescents were identified, of which the faith community of adolescents were one. These elements also influence the ethical decision–making framework of adolescents on sexual activity. The influence of the religious community on the ethical decision–making framework of adolescents was also investigated on the basis of the faith community's message about sexual activities and the perceptual influence of the religious community on the morality of adolescents. The sexual activity of adolescents, adolescents? perceptions about these sexual activities as well as the messages and sources of information that are available to adolescents with regard to sex was identified by making use of Participant Observation Research. A small group of participants and observers used the PIRASH program to identify the above–mentioned information. The participants also identified the obstacles that adolescents must overcome to establish a healthy sexual life, and what their definition of a healthy sexual life is. Participants in this study agreed that their faith community did not provide enough information to adolescents about sex and sexual activities. Participants indicated this lack of information as their reason for using other sources of information about sexual activities. These messages conveyed by other sources, including those of the media, friends and parents vary from those the faith community has about sex. Adolescents have easier access to these other sources; therefore there is a difference between the faith community's view on sexual activity and that of the adolescents who form part of the faith community. It is concluded that it is necessary, almost urgently, for faith communities to establish the actual view of adolescents who form part of the community, on sexual activity, and to have a stronger influence on the ethical decision–making framework of adolescents. The ethical decision–making framework of adolescents can only be influenced if the faith communities speak more comfortably and more extensively with their adolescents about sex and sexual activities. Postmodern adolescents have access to a variety of sources with a variety of messages about sex and the importance of moral messages from the faith community cannot be underestimated. A secondary outcome of this study was to explore the possibility of Participant Observation Research as research methodology within Theological Ethics. / Thesis (M.A. (Ethics))--North-West University, Potchefstroom Campus, 2011.

The profession of psychology in South Africa has not always been regulated by a statutory body such as the Health Professions Council of South Africa (HPCSA). Currently, the profession of psychology is regulated by the HPCSA and psychologists and the HPCSA find themselves in a lawful and interminable relationship. The HPCSA’s motto is to protect the public and to guide the profession, but it was questioned whether psychologists actually experience guidance from the HPCSA. In response to this problem, this study aimed to explore the subjective experiences of a group of South African psychologists regarding the HPCSA as well as the ethical code which serves as a guideline for the conduct of psychologists. This study made use of a sequential mixed method design, which comprised of a qualitative phase followed by a quantitative phase. All participants in this study were qualified psychologists. Seven participants took part in the qualitative phase and 74 participants took part in the quantitative phase. The data from the qualitative phase was grouped into broad categories and served as the basis for compiling a questionnaire for the quantitative phase. After collecting the completed questionnaires, the data was read into SPSS (Statistical Package for the Social Sciences), which was used for the statistical analysis of the data. The data was analysed by means of frequency distributions and mean scores. During the analysis of the data, six themes where identified: five regarding the HPCSA as the regulator of psychology and one regarding the ethical code that guides the conduct of psychologists. The themes include “guidance and mentorship”, “the HPCSA as a watchdog”, “the HPCSA’s motive”, “reverence that psychologists have for the HPCSA”, “the competence of the HPCSA” and “psychologists’ view on the ethical code”. The results indicated that an ambiguous relationship exists between this group of psychologists and the HPCSA, as these two entities seem to function separately. Generally, psychologists who took part in this research have a negative view towards the HPCSA, although they realise the necessity for the HPCSA as a regulating body for psychology. The recognition of this need is a platform for a workable relationship between psychologists and the HPCSA. The participants provided less detail and responded more neutral regarding their views on the ethical code, and it is concerning that quite a number of psychologists indicated that they did not know the code. This study concludes with recommendations for the HPCSA to be more approachable and to provide psychologists with more support. / Thesis (M.A. (Research Psychology))--North-West University, Potchefstroom Campus, 2011.

This study begins with the question: "Is there a place for a Christian ethical code of conduct in the diverse and complex business world of today?" In chapter 2 I explain the context wherein one should understand this question. If you look at the history of South Africa you will see that there was discrimination that took place over a long period of time on the basis of race, religion and gender and that makes this issue a very sensitive one. The reason why it is so sensitive is if there were to be a Christian ethical code of conduct in the workplace could it lead to discrimination again? That is not allowed to happen under the current Constitution of South Africa. But the other side is also true, if you don?t have a Christian ethical code won?t you loose the beautiful things Scripture gives us on how to treat all people equally and fairly within the workplace? This study will show that according to the Constitution of South Africa it is possible to have a Christian ethical code of conduct as long it does not exclude any employee. In chapter 3 we have a look at Scripture that gives us guidelines on how to treat all people and also people in the workplace. Here are some examples: * the way employees should be handled; * the number of working hours the employees should be working; * the remuneration of the employees – is it fair; * how the Shareholders? / Stakeholders? interests are looked after; * the manner in which the business is being managed; * the Constitutional business environment; * the international law that transcends borders where macrobusinesses do business. In chapter 4 we look at the Christian ethical perspective in the business. We look at the role of the economy and the core values to manage a business. In chapter 5 we end with an example of a workable Christian ethical code of conduct and we compare two large business codes of conduct. / Thesis (Th.M. (Ethics))--North-West University, Potchefstroom Campus, 2011.

The profession of psychology in South Africa has not always been regulated by a statutory body such as the Health Professions Council of South Africa (HPCSA). Currently, the profession of psychology is regulated by the HPCSA and psychologists and the HPCSA find themselves in a lawful and interminable relationship. The HPCSA’s motto is to protect the public and to guide the profession, but it was questioned whether psychologists actually experience guidance from the HPCSA. In response to this problem, this study aimed to explore the subjective experiences of a group of South African psychologists regarding the HPCSA as well as the ethical code which serves as a guideline for the conduct of psychologists. This study made use of a sequential mixed method design, which comprised of a qualitative phase followed by a quantitative phase. All participants in this study were qualified psychologists. Seven participants took part in the qualitative phase and 74 participants took part in the quantitative phase. The data from the qualitative phase was grouped into broad categories and served as the basis for compiling a questionnaire for the quantitative phase. After collecting the completed questionnaires, the data was read into SPSS (Statistical Package for the Social Sciences), which was used for the statistical analysis of the data. The data was analysed by means of frequency distributions and mean scores. During the analysis of the data, six themes where identified: five regarding the HPCSA as the regulator of psychology and one regarding the ethical code that guides the conduct of psychologists. The themes include “guidance and mentorship”, “the HPCSA as a watchdog”, “the HPCSA’s motive”, “reverence that psychologists have for the HPCSA”, “the competence of the HPCSA” and “psychologists’ view on the ethical code”. The results indicated that an ambiguous relationship exists between this group of psychologists and the HPCSA, as these two entities seem to function separately. Generally, psychologists who took part in this research have a negative view towards the HPCSA, although they realise the necessity for the HPCSA as a regulating body for psychology. The recognition of this need is a platform for a workable relationship between psychologists and the HPCSA. The participants provided less detail and responded more neutral regarding their views on the ethical code, and it is concerning that quite a number of psychologists indicated that they did not know the code. This study concludes with recommendations for the HPCSA to be more approachable and to provide psychologists with more support. / Thesis (M.A. (Research Psychology))--North-West University, Potchefstroom Campus, 2011.

This study begins with the question: "Is there a place for a Christian ethical code of conduct in the diverse and complex business world of today?" In chapter 2 I explain the context wherein one should understand this question. If you look at the history of South Africa you will see that there was discrimination that took place over a long period of time on the basis of race, religion and gender and that makes this issue a very sensitive one. The reason why it is so sensitive is if there were to be a Christian ethical code of conduct in the workplace could it lead to discrimination again? That is not allowed to happen under the current Constitution of South Africa. But the other side is also true, if you don?t have a Christian ethical code won?t you loose the beautiful things Scripture gives us on how to treat all people equally and fairly within the workplace? This study will show that according to the Constitution of South Africa it is possible to have a Christian ethical code of conduct as long it does not exclude any employee. In chapter 3 we have a look at Scripture that gives us guidelines on how to treat all people and also people in the workplace. Here are some examples: * the way employees should be handled; * the number of working hours the employees should be working; * the remuneration of the employees – is it fair; * how the Shareholders? / Stakeholders? interests are looked after; * the manner in which the business is being managed; * the Constitutional business environment; * the international law that transcends borders where macrobusinesses do business. In chapter 4 we look at the Christian ethical perspective in the business. We look at the role of the economy and the core values to manage a business. In chapter 5 we end with an example of a workable Christian ethical code of conduct and we compare two large business codes of conduct. / Thesis (Th.M. (Ethics))--North-West University, Potchefstroom Campus, 2011.

Text in Afrikaans / In teenstelling met die buiteland, bestaan daar tans weinig indien enige voltydse gemeenteboukonsultante in Suid- Afrika. Daar bestaan ook weinig indien enige literatuur wat op Suid- Afrikaanse bodem verskyn het wat handel oor die werksaamhede van die gemeenteboukonsultant in die christelike kerk/gemeente. Die gebrek aan 'n voltydse professionele gemeenteboukonsultant word as 'n ernstige leemte beskou in die verskillende fases van gemeentebou. In die studie word literatuur wat handel oor hierdie belangrike onderwerp, asook literatuur vanuit die bestuurswetenskap, teologies en krities bestudeer. 'n Aantal bestaande modelle word uiteengesit en teologies evalueer. Uit hierdie bestudering word op teologies-hermeneutiese wyse 'n voorbeeld-model voorgestel waarvolgens die gemeenteboukonsultant binne die Suid-Afrikaanse konteks die gemeente-analise, gemeenteprofiel en langtermynbeplanning in samewerking met die leiers en lidmate van die kerk/ gemeente kan afhandel. / At present, South Africa, in contrast with countries abroad has a serious disposition regarding the availability of literature dealing with churchgrowth as such. Due to a lack of professional churchgrowth consultants, churchgrowth had been neglected and a gap of deficiency has occured thus hindering the different stages in churchgrowth. This study is an in - depth, theological and critical study of churchgrowth as well as the managerial aspects thereof. Much devotion has been endeavoured upon this thus delivering a model example with which churchgrowth consultants could embark upon congregational analysis and profiling. In colaboration with leaders and members of congregations, long - term planning can be done. All this in a South Africa which had been deprived from this valuable service for so long. / Practical Theology / D. Th. (Practical theology)

Summaries in Afrikaans and English / Die begin van die nuwe millennium word gekenmerk deur radikale vooruitgang op tegnologiese gebied, paradigmatiese verskuiwings in natuur- en geesteswetenskappe, toenemende onsekerheid oor wat die ware aard van die mens is en hoe die een mens die ander verantwoordbaar kan help met die oplossing van probleme en herstel van menswaardigheid deur middel van opvoedkundige sielkundige ondersteuning. Navorsing is ondemeem om 'n beeld te verkry van wat 'n verantwoordbare opvoedkundige sielkundige praktyk met besondere verwysing na pedoterapie, kan wees. 'n Literatuurstudie is gedoen aangaande grondeise van 'n verantwoordbare opvoedkundige sielkundige praktyk in historieskomtemporere konteks. 'n Verdere literatuurstudie is gedoen aangaande 'n verantwoordelike en verantwoordbare pedoterapeutiese praktyk in opvoedings- en medemenslikheidsperspektief. 'n Teoretiese fundering van pedoterapie is gedoen, waarin daar, onder andere, klem geplaas is op 'n ontleding van die begrip en idee pedoterapie, pedoterapeutiese verhoudinge, diagnostisering, vorme van pedoterapie en die aard enrol van 'n mensbeeld in die opvoedkundige sielkundige praktyk. 'n Soektog na kategoriee waarmee 'n verantwoordbare Sielkundige Opvoedkundige wetenskap en opvoedkundige sielkundige praktyk beskryf kan word, is ondemeem. Daarna is kriteria vir die evaluering van pedoterapeutiese arbeid geformuleer. Die oorsprong vir en die waarde van 'n universele etiese kode vir terapeute is teen die agtergrond van 'n mensbeeld bespreek. Aan die hand van 'n empiriese ondersoek is daar bepaal wat die stand van opvoedkundige sielkundige teorie en praktyk teenswoordig sou wees. Hierdie empiriese ondersoek is met idiografiese onderhoude uitgevoer, waama idiogramme saamgestel is. Met die empiriese ondersoek is daar gepoog om 'n beeld te verkry van hoe vertroud hedendaagse praktisyns met teoretiese grondslae en die waarde van 'n ontologiese mensbeeld, die waarde van evalueringskriteria en die stand van die Sielkundige Opvoedkunde se toepassingsmoontlikhede vir die pedoterapeutiese praktyk is of nie is nie. Deelnemende opvoedkundige sielkundige praktisyns se praktyksbenadering in etiese en praktiese konteks is verkry asook bulle oordele van, onder meer, heersende voorskrifte en voorstelle ter bevordering van die opvoedkundige sielkundige praktyk. 'n Aantal aanbevelings is gemaak op grond van die bevindinge vanuit die totale studie. 'n Aanloop tot die daarstelling van 'n etiese kode vir opvoedkundige sielkundiges is gemaak. / The beginning of the new millennium is characterized by radical technological progress, paradigm shifts in natural and human sciences, increasing uncertainty about the real nature of the human being and how one person can assist another in an accountable way with solving problems in order to restore human dignity through educational psychological assistance. Research is carried out to determine what an accountable educational psychological practice, with special reference to pedotherapy, should entail. A literature study regarding basic requirements of an accountable educational psychological practice in historical and contemporary perspective is included. A further literature study is executed concerning an accountable pedotherapeutic practice. A theoretical grounding of pedotherapy is included in the literature study and specific attention is given to an analysis of the concepts and ideas of pedotherapy. pedotherapeutic relationships, the diagnostic approach and forms of pedotherapy. The nature and role of a view of human kind in educational psychological practice is also discussed. Categories describing an accountable science of Psychology of Education and its practice are presented. Subsequent criteria for the evaluation of pedotherapeutic endeavour are formulated. Origins for and the value of a universal code of ethics for pedotherapists are discussed against the background of a view of human kind. By means of an empirical investigation it is determined what the current status of Psychology of Education in theory and practice is. This investigation is conducted by means of idiographic interviews and afterwards idiogrammes are compiled to determine to what extent practitioners are conversant with theoretical foundations and an ontological view of human kind, the value of evaluation criteria and the possibilities presented by the insights of Psychology of Education and how practitioners approach their practice in ethical stance. Also the views of practitioners on current prescriptions and their suggestions for improving educational psychological practice are obtained. A number of recommendations is presented in the light of findings from the entire study. A trial run for the formulation of an ethical code for educational psychologists is presented. / Psychology of Education / D. Ed. (Sielkundige Opvoedkunde)