Chrysippus faces two different objections as to whether Fate can acommodate praise, blame, honor or punishment: one, to the effect that if everything takes place by Fate, then praise and blame do not make a difference in the course of events, and therefore cannot effectively exhort one to virtue or dissuade one from vice; the other, to the effect that if everything takes place by Fate, then one is not the ultimate origin of one\'s actions, and therefore praise, blame, honor, or punishment for one\'s actions are not deserved. The first (preseved in Diogenianus\' testimony apud Eusebius\' Praeparatio Evangelica VI 8) is distinct from the Idle Argument in Origen (Contra Celsum II 20) and Cicero (De Fato 28-30) in that it pertains to the issue of moral responsibility, and derives instead from the digression in Book XXV of Epicurus\' treatise On Nature. The second (preserved in Cicero\'s De Fato 39-45 and Gellius\' Noctes Atticae VII 2) is not related to the issue of alternate possibilities, which belongs rather in a later appraisal of the original discussion, with which it is conflated in Cicero\'s testimony. Chrysippus\' reply to the latter, in that it is capable of establishing, beyond mere absence from external compulsion, that the perfect causes of our impulses are our assents and that our assents do not take place all by themselves, is capable of meeting conditions for desert of praise, blame, honor, or punishment qua therapeutic devices aimed at extirpating our passions, which is the sole notion of praise, blame, honor or punishment to have a claim on desert in the extant fragments of Chrysippus. / Crisipo responde a duas objeções sobre se o Destino pode acomodar louvores, reprimendas, honras ou punições: de acordo com a primeira, se tudo ocorre por Destino, louvores e reprimendas não fazem diferença no curso dos eventos e, por conseguinte, não podem exortar à virtude ou dissuadir do vício de modo efetivo; de acordo com a segunda, se tudo ocorre por Destino, ninguém é a origem última de suas ações e, por conseguinte, louvores, reprimendas, honras ou punições por suas ações não são merecidas. A primeira (preservada no testemunho de Diogeniano apud Eusébio, Praeparatio Evangelica VI 8) é distinta do Argumento Preguiçoso em Cícero (De Fato 28-30) e Orígenes (Contra Celsum II 20) por ser atinente à responsabilidade moral, e deriva da digressão no livro XXV do tratado de Epicuro Sobre a natureza. A segunda (preservada em Cicero, De Fato 39-45 e Gélio, Noctes Atticae VII 2) não tem relação com a questão das possibilidades alternativas, a qual pertence a uma apreciação posterior da discussão original com a qual vem mesclada no testemunho de Cícero. A resposta de Crisipo à segunda objeção, na medida em que é capaz de estabelecer, para além da mera ausência de força exterior, que as causas perfeitas de nossos impulsos são os nossos assentimentos e que os nossos assentimentos não ocorrem a despeito de nós, é capaz de cumprir os requisitos para o merecimento de louvores, reprimendas, honras ou punições enquanto instrumentos terapêuticos que visam à cura de nossas paixões, a qual é a única noção de louvores, reprimendas, honras ou punições que pode aspirar a merecimento nos fragmentos supérstites de Crisipo.

There is no abstract available for this thesis.

Chrysippus faces two different objections as to whether Fate can acommodate praise, blame, honor or punishment: one, to the effect that if everything takes place by Fate, then praise and blame do not make a difference in the course of events, and therefore cannot effectively exhort one to virtue or dissuade one from vice; the other, to the effect that if everything takes place by Fate, then one is not the ultimate origin of one\'s actions, and therefore praise, blame, honor, or punishment for one\'s actions are not deserved. The first (preseved in Diogenianus\' testimony apud Eusebius\' Praeparatio Evangelica VI 8) is distinct from the Idle Argument in Origen (Contra Celsum II 20) and Cicero (De Fato 28-30) in that it pertains to the issue of moral responsibility, and derives instead from the digression in Book XXV of Epicurus\' treatise On Nature. The second (preserved in Cicero\'s De Fato 39-45 and Gellius\' Noctes Atticae VII 2) is not related to the issue of alternate possibilities, which belongs rather in a later appraisal of the original discussion, with which it is conflated in Cicero\'s testimony. Chrysippus\' reply to the latter, in that it is capable of establishing, beyond mere absence from external compulsion, that the perfect causes of our impulses are our assents and that our assents do not take place all by themselves, is capable of meeting conditions for desert of praise, blame, honor, or punishment qua therapeutic devices aimed at extirpating our passions, which is the sole notion of praise, blame, honor or punishment to have a claim on desert in the extant fragments of Chrysippus. / Crisipo responde a duas objeções sobre se o Destino pode acomodar louvores, reprimendas, honras ou punições: de acordo com a primeira, se tudo ocorre por Destino, louvores e reprimendas não fazem diferença no curso dos eventos e, por conseguinte, não podem exortar à virtude ou dissuadir do vício de modo efetivo; de acordo com a segunda, se tudo ocorre por Destino, ninguém é a origem última de suas ações e, por conseguinte, louvores, reprimendas, honras ou punições por suas ações não são merecidas. A primeira (preservada no testemunho de Diogeniano apud Eusébio, Praeparatio Evangelica VI 8) é distinta do Argumento Preguiçoso em Cícero (De Fato 28-30) e Orígenes (Contra Celsum II 20) por ser atinente à responsabilidade moral, e deriva da digressão no livro XXV do tratado de Epicuro Sobre a natureza. A segunda (preservada em Cicero, De Fato 39-45 e Gélio, Noctes Atticae VII 2) não tem relação com a questão das possibilidades alternativas, a qual pertence a uma apreciação posterior da discussão original com a qual vem mesclada no testemunho de Cícero. A resposta de Crisipo à segunda objeção, na medida em que é capaz de estabelecer, para além da mera ausência de força exterior, que as causas perfeitas de nossos impulsos são os nossos assentimentos e que os nossos assentimentos não ocorrem a despeito de nós, é capaz de cumprir os requisitos para o merecimento de louvores, reprimendas, honras ou punições enquanto instrumentos terapêuticos que visam à cura de nossas paixões, a qual é a única noção de louvores, reprimendas, honras ou punições que pode aspirar a merecimento nos fragmentos supérstites de Crisipo.

Thesis (D.Phil.(Theology))-University of Pretoria, 2007. / Includes bibliographical references (leaves 310-332)

In 1 Peter and Philippians Christology motivates the ethical exhortation of their readers. 1 Peter uses Christology as motivation both for Soteriology and ethical exhortation, although Peter implements Christology in his Soteriology only to remind his reader of their new identity as members of the family of God through Christ’s death and resurrection (1 Pet 13-17; 2:1-3). It caused them to suffer from the same society with its social and religious norms in which they previously lived, and which turned hostile towards them after their converson. As believers, though, their life should no longer conform to the society of their pagan neighbours. They have thus unexpectedly encountered verbial abuse and physical suffering from their circumstances. The readers of Peter and Paul suffered from opponents from outside the congregation (1 Pet 2:18-20; 3:13-17; Phil 1:27-30; 2:12-18), from conflicts within the community (Phil 2:1-5), as well as from false teaching directed against Paul’s gospel (Phil 3). To resolve the matters within community and to exhort their readers to stand firm in their faith in Christ Jesus, both Peter and Paul applied Christology to guide their readers on how to conduct their life as believers in their society. Believers are called to follow in the footsteps of Christ, not merely to start the adventure of Christian living, but to persevere up to the end, to the glory of God (cf. Mtt 24:13&Lk 21:19). In 1 Peter, the imperative for ethical exhortative motivation are followed by the indicative of its Christology as motivation: ethical exhortation (vv 13-17) followed by Christology (1:18-21); ethical exhortation (vv 1-3) followed by Christology as example of suffering and exaltation, as well as the foundation of spiritual community of the believers(2:4-8); ethical exhortation of domestic servants (vv 18-21) followed by Christology (vv 22-25); ethical exhortation (vv 13-17) followed by Christology (vv 18-22). In Philippians Christology stands in the center (Phil 2:6-11) as foundation of three ethical exhortations: to stand firm in their faith in Christ Jesus amidst hostile circumstances (1:27-30), to resolve conflicts among themselves (2:1-5), and to work out their salvation by trusting in God (2:12-18). In addition Paul exhorted his readers to imitated Christ, as well as himself, since his eager and absolute goal is to know Christ, the power of his resurrection and the fellowship of his suffering, as stated in Phil 2:6-11, and to rejoice in the Lord. Both Peter and Paul’s Christology have a soteriological perspective, but the Christology of both 1 Peter and Philippians focuses on the ethical motivation of their readers, to confirm their faith in Christ Jesus in their unstable circumstances. / Thesis (PhD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / PhD / unrestricted

This song cycle consists of ten settings, and has been divided into two parts by the composer. Each part is preceded by a short quotation in Latin which has been inserted by the composer. The two parts of the cycle are evidently meant to typify the division of a human life into the periods of youth and old age. The Latin quotations which divide the cycle into its two parts are taken from the Latin Vulgate version of the Bible, Psalm 89, verse six.

Access to abstract permanently restricted to Ball State community only. / Establishing the research issue -- Methodology -- Literature review -- The era of James Walter Thompson, 1870-1900 -- A new century, a progressive era : 1901-1916 -- The selling problem, 1917-1925 -- Summary, conclusions, implications. / Access to this thesis permanently restricted to Ball State community only. / Department of English

La familia, es el núcleo de la sociedad, donde los cónyuges se encuentran en armonía par formar adecuadamente a los hijos; pero en la actualidad se observa la aparición de concepciones erróneas de la familia y formas de vida que no se enfocan en un amor conyugal sino en la búsqueda de momentos hedonistas. La presente investigación tiene como objetivo principal: Elaborar un programa formativo siguiendo los lineamientos de la Exhortación Apostólica Amoris Laetitia para fortalecer el amor conyugal en padres de familia de la I.E. Juan XXIII. La investigación es de tipo cuantitativa, de nivel descriptivo y estuvo conformada por una muestra de 76 padres de familia, a quienes se les aplicó el instrumento denominado “Encuesta sobre el amor conyugal” en la cual se consideraron 25 ítems orientados a medir 6 dimensiones: Sacrificio, respeto, comunicación, atención, espiritualidad, tolerancia en situaciones conflictivas. El instrumento utilizado fue validado y contextualizado a la muestra de estudio. Luego de analizar los resultados, se obtuvo que el 3.95% de los participantes se encuentran en un nivel muy malo, el 7.89% en un nivel malo, el 40.79% son indiferentes y el 47.37% en un nivel bueno. Es por ello que, ante las problemáticas encontradas, se planteó un programa formativo dirigido a fortalecer el amor conyugal, siguiendo los lineamientos de Amoris Laetitia y el cual consiste en 10 sesiones de aprendizaje. / The family is the nucleus of society, where spouses are in harmony to properly educate their children; But currently it is observed that people are assuming erroneous conceptions of the meaning of family since they no longer focus on conjugal love but, on the contrary, only on the search for hedonistic moments. The main objective of this research is: To develop a training program following the guidelines of the Apostolic Exhortation Amoris Laetitia to strengthen conjugal love in parents of the I.E. John XXIII. The research is quantitative, descriptive level and was made up of a sample of 76 parents, to whom the instrument called “Survey on conjugal love” was applied, of which 25 items were considered aimed at measuring 6 dimensions: Sacrifice, respect, communication, attention, spirituality, tolerance in conflictive situations. The instrument used was validated and contextualized to the study sample. After analyzing the results, it was found that 3.95% of the participants are at a very bad level, 7.89% at a bad level, 40.79% are indifferent and 47.37% at a good level. That is why, given the problems encountered, a training program was proposed aimed at strengthening conjugal love, following the guidelines of Amoris Laetitia and which consists of 10 learning sessions.

The letter to the Colossians was written because of a false or heretic doctrine that threatened the absolute reign of Christ and the fullness of his redemptive action; it claimed the necessity of the inclusion of other redemptive practices such as asceticism and participation in ceremonial rites; robbing the believer of his/her freedom in Christ by lessening the fullness of his victory (Col 2:23). In stark contrast to this, Paul accentuates the absolute uniqueness of Christ (Col 1:12-20); assuring the congregation of the fact that they have died with Christ (Col 2:20), and have been resurrected with Him (Col 3:1). With these indicatives, he calls on the believers in Colossi to live new lives of triumph (Col 2:20-4:6). Excepting the introductory paragraph (Col 1:1-12) and the conclusion (Col 4:7-18), the letter is divided into three parts – Colossians 1:13 to 2:5; 2:6-23; and 3:1 to 4:2. The letter can also be divided into a movement in two parts; an indicative or fundamental part, and an imperative or exhortative part. But this division should not become too much of a focus as Paul's Christological declarations are also found in the exhortative part of the letter (Col 3:1-4:6), and ethical imperatives can be identified in the indicative/instructive part of the letter. In the introductory paragraph, the author expresses thanks to God for the faith of the Colossians; and prays that they may do the will of God, whilst growing in faith and the strength to persevere. The author also calls on the congregation to join him in his expression of thanksgiving, as it is God who has enabled them to become heirs of the light and life of his Kingdom. Accordingly, the first part of the letter tells the tale of their coming to faith – through Christ they were ripped from the darkness and placed under His reign. In the Christological confession that follows the precedence of the Son is described – He is the one who has restored peace and has brought about reconciliation between God and man. It is through Christ that the mysteries of God have been revealed; therefore true knowledge of life is to be found only in Christ. This serves as an exhortation for believers to stand firm in their faith, and in this way avoid being misguided by false doctrines. In the second part, believers are requested to live in close connection with Christ, as they died and were resurrected with Him. This identity in Christ should be the decisive factor in their lives, causing them to live a new life with Christ. In the third part, practical examples are given for when living connected to Christ; summed up with the exhortation to say and to do everything in the name of Jesus Christ. Thus, a logical progression can be identified in the letter; beginning with the reality of the Colossians faith and identity in Christ; and leading into a life lived in accordance with this connection to Christ; accentuating the interconnectedness of Christology and ethics. / Thesis (PhD)--University of Pretoria, 2010. / New Testament Studies / unrestricted

Doctoral dissertation: Panoptical tropes and negotiations between art and politics in Charles Johnson's short fiction Abstract The dissertation traces the uneasy marriage between ideology and aesthetics in African American literature, and its reflections in Charles Johnson's short fiction. The historical introduction is an attempt to reevaluate the tradition of ideological self-policing in African American literature. Its central thesis resides in the claim that African American literature and its critical reception has still retained some of this ideological template, in a manner and degree that throws it out of sync with the mainstream trajectory of American literature. This lingering anachronism cannot be legitimately attributed to a single causative circumstance, yet one of the more obvious explanations for this residual trend is the living memory of overt discriminatory practices in many parts of the United States, which is why the centrifugal literary discourses of assimilationism and protest fiction are still very vibrant. This simple argument alone provides a sufficient basis for contextualizing and understanding the thesis that ideological writing still inadvertently manages to find its way into African American fictional pursuits. This is also underscored by the observable fact that even the...