The word "faith" is probably one of the most ambiguous words in the English language. It is used in different ways by different people at any given time to mean any number of feelings, actions or emotions. For some, faith is synonymous with religion, for others it represents belief and yet others use it to mean loyalty. Faith must have a meaning that is distinctly its own. Yet what is that meaning? Is there a way of defining faith that is understandable to all people? This paper strives to provide such a definition. In order to achieve this goal, the conceptions of faith as they are explained separately by Paul Tillich, John Hick and Robert Solomon are analyzed and combined with one another in order to formulate a universally applicable working definition of "faith". This paper seeks to provide readers with an understanding of what faith is, what it is not and how it functions in their lives and the lives of their fellow man. This is done in the hope of bringing about a recognition that faith is an active process employed by -all--people regardless of what their faith is directed toward. With this definition of "faith'', perhaps new and clearer lines of communication between the secular and spiritual communities can be opened.

Ernest Bloch (1880-1959) was a Swiss-American composer of music expressing his Jewish nationality. Through his music, he wanted to convey the importance of Jewish faith in countering antisemitism in the early 20th century. This thesis focuses on Bloch's employment of Jewish liturgical modes and melodic embellishments in his 1923 Baal Shem Suite. The Baal Shem Suite is a three-movement piece for violin and piano and is named after the Baal Shem Tov, founder of the Jewish Hasidic movement. As discussed in the document, the piece portrays Hasidic traditions. This thesis provides a Schenkerian analysis of motivic ideas derived from the Jewish modes and their embellishments, while also describing how both elements evoke Jewish spirituality. The document also identifies resemblances between motives in Bloch's suite and preexisting Jewish melodies. As the thesis states, Bloch likely drew inspiration from cantillation of the Hebrew Bible. He was also likely inspired by 19th-century "Jewish pieces" by Franz Schubert and another Jewish composer named David Popper. The document also references 20th century Jewish composers after Bloch who were likely inspired by his Baal Shem Suite. The thesis also identifies the liturgical modes and embellishments employed in some of the composers' musical works.

Sąžiningumo ir sąžiningos dalykinės praktikos principas yra įtvirtintas kontinentinės teisės tradicijos valstybių doktrinose bei tarptautiniuose sutarčių teisę harmonizuojančiuose dokumentuose (UNIDROIT Principuose, PECL ir Europos civilinio kodekso projekte). Skirtingose valstybėse šiam principui suteikiamas skirtingas vaidmuo bei apimtis – Vokietijoje sąžiningumui skiriamas itin didelis dėmesys, o Prancūzijoje daugiau koncentruojamasi į šalių valią ir sąžiningumo doktrina yra nedaug išplėtota. Lietuvos 2001 m. Civilinio kodekso 6.158 straipsnyje įtvirtintas sąžiningumo ir sąžiningos dalykinės praktikos principas yra recepuotas iš UNIDROIT Principų 1.7 straipsnio. Sąžiningumo ir sąžiningos dalykinės praktikos principo turinio neįmanoma apibrėžti a priori – jis paliekamas suformuluoti teismams konkrečių aplinkybių kontekste. Lietuvos teisės doktrinoje yra beveik nenagrinėjamas sąžiningumo ir sąžiningos dalykinės praktikos principas bei jo aspektai. Manytina, kad, kaip ir UNIDROIT Principuose bei PECL, Lietuvos sutarčių teisėje šis principas turėtų būti suvokiamas objektyviąja prasme. Sistemiškai aiškinant 2001 m. Civilinio kodekso nuostatas matyti, kad 1.5 straipsnį, kuriame įtvirtinti teisingumo, protingumo ir sąžiningumo principai, bei 6.158 straipsnio 1 dalį, kurioje įtvirtintas sąžiningumo ir sąžiningos dalykinės praktikos principas, sieja subordinacinis santykis. Šiame darbe daroma išvada, kad 1.5 straipsnis turėtų būti laikomas lex generalis, o 6.158 straipsnio 1 dalis... [toliau žr. visą tekstą] / The principle of good faith and fair dealing is established in the doctrines of continental law tradition countries and the international documents harmonizing contract law (UNIDROIT Principles, PECL and European Civil Code project). This principle possesses different role and volume in different countries: in Germany, good faith is especially important, while France is more concentrated on the willpower of parties, while good faith doctrine is poorly developed. The good faith and fair dealing practice was receipted from UNIDROIT Principles, Article 1.7 and established in the Lithuanian Civil Code of 2001, Article 6.158. The content of good faith and fair dealing can hardy be described a priori – it is the courts to formulate them in the context of a definite situation. Good faith and fair dealing is not widely analysed in the doctrine of Lithuanian law. This principle is thought to be understood in the objective way, as it is in UNIDROIT Principles and PECL. According to systematic explanation of the Civil Code regulations of 2001, Article 1.5, which establishes the principles of justice, rationality and good faith and the Article 6.158, part 1, establishing the principle of good faith and fair dealing are in the subordinate relation with each other. This study concludes that the Article 1.5 must be considered as lex generalis, while the Article 6.158, Part 1, must be considered as lex specialis in relation to the Article 1.5. Thus the principle established in the Article 6... [to full text]

This study is a comparative analysis of the marginalizarion of the Baha'is in Iran and the Ahmadis in Pakistan over the last forty years. It explores the relationship between Islam, the ulama and the state as explanatory variables. In particular, the increasing political influence of fundamentalist ulama and their closer association with state mechanisms, accompanied by the creation of a "purist," "Islamic" state ideology in Iran and Pakistan, leads to greater discrimination against these two heterodox Muslim minorities. The outcome is continuing institutionalized, state-sponsored discrimination that denies substantial legal, political and social rights to the Baha'is and the Ahmadis.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2005. / Abstract. Includes bibliographical references (leaves 229-232).

Thesis (doctoral)--Münster, 2005. / Includes bibliographical references (p. [237]-257) and index.

Thesis (Ph. D.)--University of Washington, 2007. / Vita. Includes bibliographical references (leaves 73-77).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2005. / Abstract. Includes bibliographical references (leaves 229-232).

Pas de résumé / Doctorat en droit / info:eu-repo/semantics/nonPublished

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2018-06-19T18:20:17Z No. of bitstreams: 2 rosana_delane_campelo.pdf: 1000416 bytes, checksum: a21c1b4b4cc640362011e13f22791414 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-06-19T18:20:17Z (GMT). No. of bitstreams: 2 rosana_delane_campelo.pdf: 1000416 bytes, checksum: a21c1b4b4cc640362011e13f22791414 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-05-09 / Kierkegaard’s thinking is placed in the context of the philosophical critique of religion, which started with Hegel. Kierkegaard is opposed to the perspective of Hegel’s Philosophy of Religion, reducing Christianity to a system dominated by logic, as well as the union between religion and philosophy, where philosophical speculation justifies and explains faith in a rational manner. The problem of the relationship between reason and faith is the starting point for the defence of faith as passion. In the book Fear and Trembling, Kierkegaard analyses the essence of the Christian faith in the biblical passage of the sacrifice of Isaac, asked by God to Abraham, in Genesis 22. Faith is understood as a dimension of subjectivity and, for Kierkegaard, “subjectivity is truth”. Such truth is attained in interiority and must make sense in the individual's life. It is from this emphasis on interiority that the philosopher establishes the discussion of authenticity and its criticism of Christianity. The objective of this paper is to outline the essence of the Christian faith in Kierkegaard, the passion of faith, to deepen the reflection on the meaning of Christianity and being a Christian today – in face of the confusion and crisis of values in contemporary society, the religious mercantilism of the Christian faith, the inconsistencies of fundamentalism and religious intolerance – giving directions to the discussion of otherness and Christian faith nowadays. / O pensamento de Kierkegaard está inserido no contexto da crítica filosófica da religião iniciada com Hegel. Kierkegaard opõe-se à perspectiva da Filosofia da Religião de Hegel de redução do cristianismo a um sistema dominado pela lógica. Ele discorda igualmente da junção entre religião e filosofia, em que a especulação filosófica justifica e explica racionalmente a fé. O problema da relação entre a razão e a fé é o ponto de partida da defesa da fé como paixão. No livro Temor e Tremor, Kierkegaard analisa a essência da fé cristã na passagem bíblica da história do sacrifício de Isaac, solicitado por Deus a Abraão, em Gênesis 22. A fé é compreendida como dimensão da subjetividade, e para Kierkegaard a “subjetividade é a verdade”. Essa verdade é apropriada na interioridade e precisa fazer sentido na vida do indivíduo. É a partir dessa ênfase na interioridade que o filósofo estabelece a discussão sobre a autenticidade e fundamenta a sua crítica à cristandade. A perspectiva do presente trabalho é esboçar a essência da fé cristã em Kierkegaard, a paixão da fé, para o aprofundamento da reflexão sobre o significado do cristianismo e do ser cristão hoje – diante da confusão e crise de valores da sociedade contemporânea, do mercantilismo religioso da fé cristã, das incoerências do fundamentalismo e da intolerância religiosa –, apontando direções para a discussão sobre alteridade e fé cristã na contemporaneidade.