Thesis (Ph.D.)--University of Nebraska-Lincoln, 2009. / Title from title screen (site viewed March 2, 2010). PDF text: . 1 v. ; Mb. UMI publication number: AAT 3379833. Includes bibliographical references. Also available in microfilm and microfiche formats.

Thesis (Ph. D.)--University of Missouri-Columbia, 2000. / Typescript. Vita. Includes bibliographical references (leaves 294-299). Also available on the Internet.

Thesis (Ph. D.)--Concordia Seminary, 1999. / Includes bibliographical references (leaves 433-453).

Thesis (D. Min.)--Harding University Graduate School of Religion, 2000. / Includes bibliographical references (leaves 177-189).

Thesis (M.A.)--Denver Seminary, 1987. / Includes bibliographical references (leaves 107-112).

In 1914, James Leuba surveyed the eminent psychologists of the United States with regard to their belief in God and immortality (Leuba, 1916). In 1933, he replicated the survey (Leuba, 1934). His results affirmed, he stated, "that, in general, the greater the ability of the psychologist as a psychologist [sic], the more difficult it become [sic] for him to believe in the continuation of individual life after bodily death" (1921a, p. 279). He concluded that eminent behavioral scientists were least likely of all scientists to believe, and that psychological learning made belief in an "interventionist God... almost impossible" (1934, p. 294). He further stated, "If knowledge is, as it seems, a cause of the decline of the traditional beliefs, that decline will presumably continue as long as the increase in knowledge" (1934, p. 300). In 1958, Mayer (1959) replicated Leuba's survey. The results of the initial survey and the two replications of the survey were consistent with Leuba's hypotheses. However, no one had replicated that survey of eminent psychology scholars in almost fifty years (from 1958-2006)--until now. The current study replicated Leuba's original survey, as well as collecting additional qualitative data via questionnaires and interviews. The response rate was over 61%. Not one of the respondents expressed a belief in immortality, and only one person expressed a belief in God--and then only with this caveat: "when desperate." As a matter of fact, of all the groups that have been surveyed using this questionnaire during the last 93 years, this is the first time that 0% of the respondents in a group expressed a belief in immortality. Only very few of the respondents indicated they engaged in activities that could be deemed in some way religious, spiritual, or contemplative. Suggested further research would question whether or not substantial nonverbal differences exist between religious people and scientists. Also, although psychology rests on the presumption that the individual human being exists, this study's respondents found defining the individual to be a complex or impossible task.

Denna uppsats kretsar kring teologins behov av ett universellt sanningskriterium, och den motsägelse ett sådant skapar i en postmodern pluralism. Vidare presenteras och analyseras två svenska teologers sätt att behandla denna problematik. Båda teologerna formulerar ett etiskt universellt sanningskriterium men bemöter den motsägelse som det skapar på två olika sätt. Ann-Louise Eriksson förklarar varför motsägelsen tillåts genom att övertrumfa den med ett paradigmatiskt etiskt paradigm som hon hämtar från sin feministteologiska övertygelse. Jayne Svenungsson bemöter i sin tur motsägelsen genom att istället lyfta fram en motivering som hon hämtar inom det postmoderna tänkandet hos filosofen Lévinas. I hans filosofi finner hon en placering av etiken på en förontologisk nivå vilket gör att det etiska kravet både föregår den pluralistiska verkligheten och blir en förutsättning för den.

The growing recognition of obligation of Good Faith in contract law has only increased the debate surrounding this concept and its ramification on contract. The uneasiness about Good Faith should be attributed to the fact that Good Faith is an open norm or vague standard, which in practice means judicial law making. Furthermore, Good Faith suggests the teleological method of interpretation of contract and legislation in determining the rights and the duties of the parties to a contract. This, it is argued, would contradict the importance of certainty, private autonomy and commercial stability. The thesis presents the development and functions of Good Faith, in different jurisdiction, civil and common. It elaborates the arguments and counterarguments in the Good Faith debate from the context of major civil law and common law features. This will be mainly illustrated by maritime law related contracts. Finally, Good Faith in a possible uniform transnational maritime law will be discussed.

New Zealand presently operates a "free market" system of employment and labour relations in which there are no prescribed or mandatory bargaining procedures. When this system was introduced by the Employment Contracts Act 1991 (the "ECA" ) it represented a dramatic departure from the previous system of state regulated collective bargaining, conciliation and arbitration: a system that had existed in New Zealand for almost a century. Although this change in approach was supported by free market advocates, it also generated considerable international and domestic criticism. In response to that criticism, a number of New Zealand politicians stated in 1996 that they would consider imposing on employers and employees a statutory duty to bargain in good faith. However, since the end of 1996, very little has occurred in respect of this issue. Indeed, it now appears that the current New Zealand Government may have abandoned this proposal altogether. If this is, in fact, the Government's decision, it ought to be viewed with concern, for it has been made without the benefit of informed debate. Little, if any, substantive consideration has been given to whether such a duty ought to be introduced, and if so, the form it might take and impact it might have. If an informed decision is to be made to enact a duty of this nature, or not, as the case may be, its merits must be the subject of further debate. This thesis will endeavour to contribute to that debate by examining how one approach to the duty to bargain in good faith, that which applies in British Columbia, Canada, might operate in New Zealand. This examination will consist of six chapters. The first will contextualise the New Zealand arguments on whether a duty of this nature ought to be introduced into the ECA. Chapter two will then examine the duty to bargain in good faith as it applies in British Columbia industrial relations. Chapter three will take that duty, and examine the extent to which it is currently replicated in New Zealand. It will be concluded that little of the substance of this duty is to be found in the law which presently governs the New Zealand labour market. Chapter four will assess the costs of introducing a duty of this nature into the ECA, particularly in terms of reduced efficiency and freedom. Chapter five will identify a number of specific issues that will require resolution if the duty is to operate effectively in New Zealand, and the terms of a suggested statutory amendment will be proffered. It will be concluded in chapter six that introducing a duty to bargain in good faith, akin to that which applies in British Columbia, would benefit New Zealand employers, employees and society as a whole. Further, it will be argued that such a duty must be introduced if labour bargaining in New Zealand is to occur in any meaningful way for most employees. And finally, it will be suggested that if this duty is to be introduced effectively, legislative amendment will be required. For these reasons, it will be asserted that the New Zealand Government ought to revisit the issue of introducing into the ECA a statutory duty to bargain in good faith.

This work attempts to achieve two overarching objectives: firstly to trace the historical growth of Islamic schools in North America and secondly, to explore the ideological and philosophical values that have shaped the vision of these schools. The historical growth of Islamic schools in North America has been led by two distinct communities among Sunni Muslims: the indigenous and the immigrant. Specific to the North American Muslim diaspora “indigenous” represents the African American Muslim community of Imam Warith Deen Mohammed (1933-2008), and “immigrant” refers to the generation of Sunni Muslims who settled in North America in the 1960s and 1970s. Through oral history, this study attempts to capture the voices, sentiments, and aspirations of those that struggled to establish the earliest full-time Islamic schools. The study examines these voices for the ways Islamic education is defined differently based on generational, contextual, and ideological perspectives. Recognizing the diverse lived experiences of Muslim communities in North America, the findings are organized in four distinct, yet often overlapping historical phases that map the growth and development of Islamic schooling. The four phases of Protest, Preservation, Pedagogy, and Praxis also represent how the aims of Islamic education have evolved over time. From the Nation of Islam and their inherent vision of equality through resistance, the earliest attempt at establishing schools for Muslim children began in the 1930s. The transition of the Nation of Islam into a community redefined by the teachings of mainstream Islam coupled with the settlement of substantial immigrant Muslim communities altered the discourse from protest to identity preservation in the 1980s. Collaboration between the “indigenous” and “immigrant” communities defined a concerted effort to improve the quality of Islamic schools in the 1990s. And post 9/11, the discourse of inward-looking school improvement shifted once again to outward praxis. The historical mapping of the vision of Islamic schooling between communities also allows for the exploration of how interpretations of the Islamic tradition inform the pedagogy of schools. Through separate histories and religious perspectives, this study seeks to explore the complexities of the aims of Islamic schools, both between communities and within them.