Law Yin Kwan. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2006. / Includes bibliographical references (leaves 56-63). / Abstracts in English and Chinese; questionnaires in Chinese. / Abstract --- p.i / Acknowledgement --- p.ii / Chapter Chapter 1. --- Introduction --- p.1 / Chapter Chapter 2. --- Method --- p.16 / Chapter Chapter 3. --- Results --- p.29 / Chapter Chapter 4. --- Discussion --- p.46 / References --- p.56 / Appendix A. Decomposed Game Questionnaire --- p.64 / Appendix B. Scenario --- p.67 / Appendix C. Informed Consent Form --- p.68 / Appendix D. Debriefing Form --- p.69

The Eden Narrative (EN) pivots upon humans acquiring הדעת ,טובורע “the knowledge of good and bad/evil” (Gen 2:9, 17; 3:5, 22). This study will offer a revised interpretation of this enigmatic phrase. Although long debated, scholars remain in disagreement regarding a consensus interpretation of הדעת .טוב ורע Proposed interpretations of this phrase include: Mental Faculty of Discrimination (Basic and Moral); Wisdom; Omniscience; Cultural Knowledge; Sexual Knowledge; Maturity; Moral Discernment; Moral Autonomy; and Magic (amongst others).The majority of interpreters agree that because a phrase akin to הדעת טוב ורע (Gen 2:9, 17) only appears in four passages in the EN (Gen 2:9, 17; 3:5, 22), one must turn to other passages in the HB to supply the data needed to interpret this phrase. To which passages anyone interpreter turns varies greatly upon the methodology and interpretation of each interpreter. For example, to confirm the interpretation of wisdom, interpreters turn to the Wisdom Literature of the HB. Some interpreters base their interpretation of הדעת טוב ורע first upon other texts in the HB, as opposed to themes and motifs in the EN. I will begin my exegetical work within the EN before turning to other texts in the HB. That being said, seven of the most oftcited passages from the HB, for any one interpretation of הדעת טובורע in the history of research, come from Genesis, Deuteronomy, and the books of the DtrH, three of which come from the Throne Succession Narrative (TSN; 2 Sam 9–20 & 1 Kgs 1–2). In light of the disagreement of interpretation and varied methodological approaches within the history of research, I contend that there are three parameters that must be employed by any interpreter who wishes to move forward. The first parameter requires that an interpretation must classify הדעת טובורע as divine knowledge; a non-human knowledge that is possessed by YHWH and the divine beings of Gen 3:5 and 3:22. The second parameter requires that an interpretation must show how the Hebrew lexemes טוב and רעע function when YHWH is the subject or causation of these extremes in the EN and its surrounding context (e.g., Gen 1:4; 3:14–19, inferred; 4:7; 6:5). This second parameter is practically missing from the history of research, and it will be my primary contribution to this discussion. The third parameter requires that an interpretation reasonably demonstrate why it is that הדעת טובורע is forbidden on pain of death (Gen 2:16–17) and why human acquisition of הדעת טובורע serves as a threat to YHWH (Gen 3:22–23). None of the interpretations proposed to the present adhere to all three of these parameters. Therefore, I propose that a revised interpretation of this expression in the EN should employ a methodology that adheres to the aforementioned boundaries, which I will accomplish in this study. Beginning with the EN and its surrounding context of Gen 1–11, I will show that certain permutations of טוב and ,רעע when resulting from the will and/or discrimination of YHWH, are a reference to YHWH's blessing (gift/reward) and curse (punishment). In this way, I suggest that הדעת ,טוב ורע in the EN, is best interpreted as the knowledge for administering reward and punishment (retribution). Prior to humans acquiring הדעת טובורע (i.e., Gen 3:6), this knowledge belonged only to YHWH and the divine beings; they alone were able to distribute reward and punishment. There are not enough occurrences of טוב and רעע within the EN, when YHWH is the subject or cause of these extremes, to confirm this interpretation. Some scholars (e.g., Otto, Lohfink, Mettinger) suggest that there are strong resonances between the EN, Deuteronomy, and the DtrH. The divine test of Gen 2:16–17 and the divine curse of Gen 3:14–19 are evidence of these themes and theology. In light of these shared motifs, I suggest that certain permutations of טוב and רעע in the latter (DtrH) can shed new light upon the former (EN). I shall therefore analyse key occurrences of good and evil in Genesis and the DtrH. As we shall see, this data confirms my suggested interpretation of the 'knowledge of good and evil' in the EN as the knowledge that YHWH and the divine beings have to reward and to punish. In other words, what is forbidden to humans in the EN is the divine knowledge for administering retribution. In this way, I will show how certain permutations of טוב and רעע (when YHWH is the subject or the cause), in these narrative texts of Genesis and the DtrH, form a textual reference to YHWH's reward (blessing) and punishment (curse), which together serve as his tools for establishing a particular political and social order in the body politic (e.g., Josh 23:15). As will also be demonstrated, humans likewise enforce a particular social and political order in their use of טוב ורע in Genesis and the DtrH (e.g., 1 Sam 24–25), which confirms human acquisition of הדעת ,טוב ורע at least within the framework of this discussion and topic. Finally, I will apply this analysis of טוב and רעע to the TSN, showing how both humans and YHWH dispense reward and punishment ( טוב ;ורע retribution) for the establishment of order in the body politic. As a result of this analysis of the data in the EN, Genesis, and the DtrH, I submit that the most reasonable interpretation for the phrase, הדעת ,טובורע in the EN, is, the knowledge for administering reward and punishment; a divine knowledge that enables humans to become 'judges' and actively employ retribution in human society, similar to YHWH in the HB and for the purpose of sustaining a particular moral and political order in the social sphere. Thus the Eden Narrative tells a story of how humans partly attain divinity, becoming like YHWH and the divine beings (Gen 3:5; 3:22; Ps 82) in having acquired the forbidden divine knowledge of ultimate power (reward and punishment); albeit, through a transgressive act of moral autonomy.

Thesis (M.A.)--Georgia State University, 2006. / Title from title screen. Melissa Merritt, committee chair; Andrew Altman, Andrew J. Cohen, committee members. Electronic text (44 p.) : digital, PDF file. Description based on contents viewed Apr. 19, 2007. Includes bibliographical references.

Because of the miscellaneous tricks of people¡¦s tax evasion, the government worries about this problem from time immemorial. These topics for discussion relate to both government departments and people who have to pay taxes. Present scholars add public goods in personal policy decisions to get the reasonable conclusion. It means that personal tax evasion will increase with the income tax. But in the realistic society, the circumstances are not as simple as assumption before. Comparing the governmental examine cost and the progressive income tax rate with the conclusion worked out by previous documents, and discussing that could we get more justifiable result. Furthermore, we provide a foundation for the government to set up the financial policies. This thesis indicates that both personal tax evasion and the quantity of public good will decrease when the government increases the proportion of the examine cost. It indeed reduces people¡¦s tax evasion by increasing the examine cost. However, it squeezes the quantity of public goods in the meantime. Therefore, how to get a balance on financial policies is a thoughtful issue for the government.

No description available.

Abstract The law theory of administration contract is from France at first, and then it was carried forward by German. The administration practical surroundings in Taiwan also accept the theory aspect of administration contract. When we do research on the topic, we should understand what it could be made for, and which problems in administration it could solve. So it is necessary to have a unanimously understanding view on administration contract in France and German before we try to understand the difference between administration from private contract and, building our own administration contract legal theory. After understanding the development situation of administration contract the following question is how we can tell the administration contract from private contract, for the answer, we should know the standards which help us understand what the administration contract is. The article thinks all of those standards which scholars build are all characters of it. These standards are made from administration contracts¡¦ peculiarities. So we can say every standard is equal to the definition of administration contract, but one thing we admitted is it is impossible to give administration contract a perfect definition. So we can not give up use the standards to definite administration contract and accept all the context of all the standards at the same time. When a government set a contract with citizens, the contracts almost are public, we could call them administration contract all the time, but there are still some special exceptions, for example, a government set a trade contract for the government¡¦s own good to support the administration process, the article thinks the kind of contract is not for public goods for people. We just call it private contract. When the government¡¦s duties get more and more complex, we could not imagine all administration duties de done by their own. So the administration law theory develops the aspect called administration contract providing a way to deal with the problems when modern national character¡¦s changing. So administration contract was born. Public construction contract is used to provide a construction which be made for public goods. Originally government should coordinate the demanded to design public construction, but as we said before, governments set a contract with building company to help government finish public duty. The article has a totally different opinion from that of mainstream: the public construction contract is a administration contract, and let go step further thinking, if we regards public construction contract as administration contract. The power of government will be legally limited and controlled by the public administration law designed to prevent public good. Anyway, administration law is the spiritual prop for the administration practice, now some people said our nation¡¦s purchasing process is not clean, if we could let the processed be inspected. The article thinks the problem will gain improvement. That is the gall and value it exists.

Thesis (M.A.)--Trinity Evangelical Divinity School, 1977. / Abstract. Includes bibliographical references (leaves 97-101).

Thesis (Ph. L.)--Catholic University of America, 2000. / Includes bibliographical references (leaves 64-66).

Thesis (Ph. D.)--University of Hong Kong, 2001. / Includes bibliographical references (leaves 207-219).

Abstract One of the key obstacles in the fight against corruption is the fact that, without legal protection, individuals are often too intimidated to speak out or blow the whistle. The Protected Disclosures Act 2000 (Act 26 of 2000) provides protection against occupational detriment to those who disclose information of unlawful or corrupt conduct. This law is therefore an important weapon in the anticorruption struggle to encourage honest employees to report wrongdoing. The presumed benefits of whistleblowing for good governance should be seen against the possible negative consequences of whistleblowing. Whistleblowers are both citizens and managers, and are therefore exposed to dilemmas in both roles. As citizens, they want to see the termination of wrongdoing. As managers, they would prefer whistleblowing incidents to go through internal channels only. However, if whistleblowing is ineffective, it benefits no one. There is an increasing focus on good (and bad) corporate governance and institutions that are transparent and open will benefit from more favourable investor perceptions. Improved relationships with the public show that a substantial effort has been made to endow public administration with a legal framework that encourages the players involved to assume a greater sense of responsibility and develop practices to promote transparency and to protect whistleblowers. Government has to overcome numerous difficulties caused largely by the burden of history, unethical and corruptive constraints and government secrecy. In the face of these difficulties, efficient administration that serves the needs of all citizens is one prerequisite for strengthening the rule of law and the credibility of the state, both internally and externally. Such administration must be transparent, responsible and accountable, and served by honest officials. In the current context of the globalisation of the world economy and the fluidity of cultural boundaries. Administrations in all countries also face a variety of issues, including the ethical problems concerned with the protection of employees who expose malpractice or misconduct in the workplace, transparent administration and good governance.