With the rise of religious plurality and the global public resurgence of religion, deep social unrest and even fatal violence have resulted in a compelling need for plural societies to construct a framework of ‘public civility’. Recently, secularist frameworks such as multiculturalism and legal pluralism have been put forward. Yet, insofar as these approaches are considered non-moral, they are relativistic, and thereby lack the resources needed to ground a universal public civility. Also, approaches to building a ‘just society’ within both Catholic social thought and Islamic jurisprudence have been made specifically on the basis of ‘the common good’. The problem with these approaches is that the so-called ‘common good’ is internally defined such that the ‘good’ is ineluctably uncommon. A more promising basis on which to construct a universal framework of public civility is found in the classical notion of ‘the human good’. The argument proceeds in three main stages: (1) a critical assessment of ideological and sociological forces which have resulted in the fragmentation of modern society and the decline of public life; (2) a delineation of ‘the human good’ on the basis of which I construct a framework of public civility between Catholic and Islamic traditions; and (3) an illustration of the proposed framework in Mindanao, Philippines which represents one of the longest standing internal conflicts in history. The main contention is that Catholic and Islamic political theologies enhance the construction of public civility when reframed in terms of ‘the human good’ in contrast to ‘the common good’. In support of this thesis, I explore the Catholic doctrine of the imago dei and the Islamic notion of fiṭra as prospective conceptual counterparts to the idea of ‘the human good’. I conclude by analyzing the cosmopolitan scope of a framework of public civility as based on ‘the human good’.

Thesis (MSc)--University of Stellenbosch, 2000. / ENGLISH ABSTRACT: Endemic redfin minnows of the Olifants River System are under threat of extinction, mainly because of alien predatory fish, water extraction and pollution. The taxonomic position and biogeography of redfins in relation to other barbs are uncertain. Enzyme electrophoresis was employed to assess genetic differentiation within and among certain Barbus and Pseudobarbus taxa. Fourteen enzymes were routinely recorded from muscle tissue extracts, yielding a differential number of active loci. The latter is due to different ploidy levels. Polyploid species showed fewer loci than the tetraploid or hexaploid number of loci expected just after the polyploidy event. Barbus aenus (hexaploid) expressed 6.2 % of the duplicated loci expected after the hexaploidy event. The tetraploid Pseudobarbus and serrated Barbus spp., expressed 37.5 % and 31.2 % of the duplicated loci expected after the tetraploidy event, respectively. This suggests that the ploidy event in Barbus aenus is more ancient than in the above-mentioned tetraploid barbs. The similar amount of diploidization in Pseudobarbus and tetraploid serrated Barbus spp. investigated, suggests a shared ploidy event between these two lineages. The number of active loci is apparently not a good indication of the ploidy level of African barbs, as hexaploid Barbus aenus expressed less active loci than the tetraploid barbs investigated. Initial screening of allozyme loci yielded fixed allele differences at 22 loci, but polymorphism only at seven. This suggests more potential for delineating species boundaries than for assessing gene flow and genetic diversity of populations. Genetic differentiation within and among populations of Pseudobarbus phlegethon, Barbus calidus and Barbus erubescens were investigated by screening 27 allozyme loci. A clear divergence between Pseudobarbus phlegethon populations from the Olifants and Doring Rivers was found (Nei's unbiased genetic distance = 0.355; F-statistic for subpopulation against the total = 0.877). Preference and adaptation for mountain stream habitat might explain the past isolation and subsequent divergence of Pseudobarbus phlegethon populations between these two rivers. Barbus calidus was genetically homogenous over its distribution (Nei's unbiased genetic distance = 0-0.009; F-statistic for subpopulation against the total = 0.135). It is proposed that Barbus calidus is better adapted than Pseudobarbus phlegethon to disperse through the main stream. The genetic divergence between Barbus calidus and Barbus erubescens (Nei's unbiased genetic distance = 0.063) is characteristic of conspecific populations. There seems to have been a loss of genetic diversity in redfin populations of the Doring River tributaries (heterozygosity = 0-0.01), compared to the redfin populations of the Olifants River tributaries (heterozygosity = 0.01- 0.04). From phylogenetic analysis ofallozyme characters, it seems as if the serrated tetraploid barbs from South Africa is the sister-group of Pseudobarbus, whilst Barbus anoplus was rejected as a sister-species for the latter. Barbus calidus, Barbus erubescens and Barbus serra were found to be closely related to each other. The ancestor of the redfins seems to have been present in the Cape Fold Mountains since at least the late- Tertiary. On the basis of distributional and allozyme information, conservation units reflecting historical divergence, historical gene flow and current gene flow were identified as Evolutionarily Significant Units, Historical Management Units and Current Management Units respectively. The Olifants and Doring River populations of Pseudobarbus phlegethon should be recognized as two distinct Evolutionarily Significant Units. Barbus calidus forms a separate Evolutionarily Significant Unit from Barbus erubescens. Twelve Historical Management Units and nineteen Current Management Units were recognized for redfins of the Olifants River System. The size of Current Management Units should be expanded and secured to prevent loss of genetic diversity. It is recommended that a recovery program of redfins should establish new populations of at least Barbus erubescens and Doring River Pseudobarbus phlegethon Evolutionarily Significant Unit. Centrarchids should be irradicated, as they are the main reason for the decline of red fins. / AFRIKAANSE OPSOMMING: Die endemiese rooivlerkies van die Olifantsriviersisteem word bedreig deur uitsterwing, hoofsaaklik as gevolg van uitheemse roofvisse, water onttrekking en besoedeling. Die taksonomiese posisie en biogeografie van rooivlerkies in verhouding met ander barbusse is onseker. Ensiemelektroferese is gebruik om genetiese differensiasie binne en tussen sekere Barbus en Pseudobarbus taksa te bepaal. Veertien ensieme, wat verskillende hoeveelhede aktiewe lokusse gelewer het, is op roetine basis waargeneem uit spierweefselekstrakte. Die verskillende hoeveelhede aktiewe lokusse wat waargeneem is, is as gevolg van verskillende ploied vlakke. Poliploïede spesies het minder lokusse getoon as wat verwag sou word net na die tetraploïede ofheksaploïede gebeurtenisse. Barbus aenus (heksaploïed) het 6.2% van die gedupliseerde lokusse, wat verwag sou word na die heksaploiede gebeurtenis, uitgedruk. Die tetraploïede Pseudobarbus en saagagtige Barbus spp. het 37.5% en 3l.2% respektiewelik van die gedupliseerde lokusse, wat verwag sou word na die tetraploïede gebeurtenis, uitgedruk. Dit dui daarop dat die ploïede gebeurtenis in Barbus aenus meer histories as in die bogenoemde tetraploïede barbusse. Die soortgelyke hoeveelheid diploïedisasie in Pseudobarbus en tetraploïede saagagtige Barbus spp. wat ondersoek is, dui op 'n moontlike gesamentlike ploïede gebeurtenis tussen hierdie twee evolusionêre lyne. Die aantal aktiewe lokusse blyk nie 'n goeie aanduiding van die ploïed vlakke van Afrika barbusse te wees nie, aangesien die heksaploïede Barbus aenus minder lokusse as die tetraploïede barbusse wat ondersoek is, getoon het. Aanvanklike analisering van allosiem lokusse het vaste alleel verskille in 22 lokusse opgelewer, maar slegs sewe het polimorfisme getoon. Dit dui op moontlike beter potensiaalom spesie-grense vas te stel, eerder as die bepaling van genevloei of genetiese diversiteit van populasies. Genetiese differensiasie binne en tussen populasies van Pseudobarbus phlegethon, Barbus calidus en Barbus erubescens is ondersoek deur 27 allosiem lokusse te analiseer. 'n Duidelike divergensie tussen Pseudobarbus phlegethon populasies van die Olifants- en Doring- riviere is gevind (Nei se onbevooroordeelde genetiese afstand = 0.355; F-statistiek vir subpopulasie teen die totaal = 0.877). Voorkeur en aanpassing vir bergstroom habitat, mag moontlik die historiese isolasie en daaropvolgende divergensie van Pseudobarbus phlegethon populasies tussen hierdie twee riviere verduidelik. Barbus calidus was geneties homogeen oor sy verspreiding (Nei se onbevooroordeelde genetiese afstand = 0-0.009; F-statistiek vir subpopulasie teen die totaal = 0.135). Dit word voorgestel dat Barbus calidus beter aangepas is as Pseudobarbus phlegethon om deur die hoofstroom te versprei. Die genetiese divergensie tussen Barbus calidus en Barbus erubescens (Nei se onbevooroordeelde genetiese afstand = 0.063) is kenmerkend van spesiespesifieke populasies. Dit lyk of daar 'n verlies aan genetiese diversiteit in rooivlerkie populasies vanafdie Doringrivier sytakke was (heterosigositeit = 0-0.01), in vergelyking met rooivlerkie populasies vanafdie Olifantsrivier sytakke (heterosigositeit = 0.01- 0.04). Uit die filogenetiese analise van allosiem kenmerke, blyk dit dat die saagagtige tetraploiede barbusse van Suid-Afrika die sistergroep van Pseudobarbus is, terwyl Barbus anoplus verwerp word as sisterspesie vir laasgenoemde. Dit is gevind dat Barbus calidus, Barbus erubescens en Barbus serra baie naverwant aan mekaar is. Dit lyk asof die voorvader van die rooivlerkies sedert ten minste die laat-Tersiêr in die Kaapse Plooiberge aanwesig was. Bewaringseenhede wat historiese divergensie, historiese genevloei en huidige genevloei voorstel, is geidentifiseer respektiewelik as Evolusionêre Beduidende Eenhede, Historiese Bestuurseenhede en Huidige Bestuurseenhede. Dit is gedoen op grond van verspreidings- en allosieminformasie. Die Olifants en Doring populasies van Pseudobarbus phlegethon moet as twee unieke Evolusionêre Beduidende Eenhede erken word. Barbus calidus en Barbus erubescens vorm aparte Evolusionêre Beduidende Eenhede. TwaalfHistoriese Bestuurseenhede en negentien Huidige Bestuurseenhede is geidentifiseer vir rooivlerkies van die Oifantsriviersisteem. Die grootte van Huidige Bestuurseenhede moet vergroot en beveilig word om verlies van genetiese diversiteit te vermy. Dit word voorgestel dat 'n herstelprogram van rooivlerkies moet poog om nuwe populasies, van ten minste Barbus erubescens en Doringrivier Pseudobarbus phlegethon Evolusionêre Beduidende Eenhede, te vestig. Baars en blouwang sonvis moet uitgeroei word, aangesien hulle die hoofoorsaak is vir die afname van rooivlerkies.

Thesis (MSc Agric.)--Stellenbosch University, 1987. / NO Abstract Available

Thesis (DPhil) -- Stellenbosch University, 1936. / VOORWOORD: Verskillende skrywers het verskillende interpretasies gegee van wat die eintlike onderwerp van die Geskiedenis van die Onderwys uitmaak. So is nog tot onlangs die beskouing gehuldig dat dit die geskiedenis van groot opvoedkundiges, hulle lewe en werke, moet weergee. Met dit as uitgangspunt is egter nie 'n goeie insig in sake te verkry nie en is die voorstelling noodwendig eensydig. Vir die opvatting dat dit 'n geskiedenis van pedagogiese stelsels is, is miskien meer te se. As hierdie stelsels egter op hulself bly staan en hulle samehang met allerhande ander faktore, met filosofie en godsdiens, met die hele strewe en lewe van die mensheid of ten minste van 'n groot groep van mense, nie gesien word nie, bring dit egter ook nie perspektief nie. Die Geskiedenis van die Onderwys moet dus meer gesien word as 'n uiteensetting van pedagogiese denke en doen as 'n deel van 'n groot organiese geheel: die algemene kultuurgeskiedenis van die mensheid.

Thesis (MComm)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Despite the importance of studying marriage patterns for a better understanding of colonial life, the subject has received little attention from a purely economic perspective. In his seminal work, European Marriage Patterns in Perspective (1965), J. Hajnal introduces the notion of a European Marriage Pattern (EMP) emerging in the late Middle Ages which became characteristic of Western European society in the early modern period. Hajnal points out several distinct aspects to distinguish Western European marriages from all other societies of the time. While existing literature in this field has typically focussed on the demographic features of marriage patterns, such as the average age of marriage, the share of the population that had never married, and the effects of the EMP on fertility and resulting population growth, little attention has been paid to the underlying mechanisms and causes of the EMP. Using genealogical records to track the ancestry of colonial settlers in South Africa, this study will investigate the evolution of marriage in the Cape Colony. The focus is primarily on the persistence of the EMP and attempt to determine whether it continued to characterise the marriages of European descendents outside of Europe, or whether a distinct marriage pattern emerged in the Cape Colony in the eighteenth and early nineteenth century. It will explore the effect that such patterns may have historically had on family size, standards of living and life chances for European settlers at the Cape, with an aim to shed new light on the underlying causes of the EMP, by critically evaluating De Moor and van Zanden’s (2010) three hypotheses of the origins of this distinct marriage pattern. / AFRIKAANSE OPSOMMING: Ten spyte van die bydrae wat ’n studie van huwelikspatrone tot ’n beter begrip van die ekonomiese ontwikkeling en sosiale konteks tydens die koloniale era kan maak, ontvang hierdie onderwerp min aandag vanuit 'n suiwer ekonomiese perspektief. In John Hajnal se bekende publikasie, European Marriage Patterns in Perspective (1965), stel hy die konsep van 'n Europese Huweliks Patroon (EHP) voor. Hierdie patroon het waarskynlik in die laat-Middeleeue verskyn en die Wes-Europese samelewing in die vroeë-moderne tydperk gekenmerk. Hajnal beskryf sekere unieke aspekte wat Wes-Europese huwelike van alle ander samelewings van hierdie tydperk onderskei. Bestaande literatuur oor hierdie onderwerp fokus tipies op die demografiese kenmerke van huwelikspatrone, soos die gemiddelde ouderdom waarop individue trou, die gedeelte van die bevolking wat nooit trou nie en die gevolge wat die EHP op fertiliteit en bevolkingsgroei het. Min aandag is dus aan die onderliggende oorsake van die EHP gegee. Deur gebruik te maak van die Suid-Afrikaanse Geslagregisters is dit moontlik om die herkoms van koloniale setlaars in Suid-Afrika na te spoor. Hierdie studie fokus dus op die ontwikkeling van ’n huwelikspatroon in die Kaapkolonie. Die vraag is of die EHP die huwelike van Europese afstammelinge buite Europa steeds gekenmerk het en of daar ’n ander huwelikspatroon in die agtiende en vroeë-negentiende eeu in die Kaapkolonie na vore gekom het. Die vraag word beantwoord deur ’n kritiese analise van De Moor en van Zanden (2010) se drie hipoteses oor die oorsprong van hierdie eiesoortige huwelikspatroon.

Thesis (MEd) -- Stellenbosch University, 1938. / Geen opsomming vir hierdie werke

Thesis (DScAgric)--Stellenbosch University, 1956. / Some digitised pages may appear illegible due to the condition of the original hard copy. / ENGLISH ABSTRACT: no abstract available / AFRIKAANSE OPSOMMING: geen opsomming

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]

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Made available in DSpace on 2016-04-27T17:27:13Z (GMT). No. of bitstreams: 1 Rodrigo dos Santos.pdf: 1478959 bytes, checksum: ef48691a04b584bcbffe958f5eb57952 (MD5) Previous issue date: 2016-02-23 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This dissertation, from I Primi Scritti Politici of Niccolo Machiavelli, presents the so-called "theory of force", called this way by Claude Lefort, founded on the basis of quality training for the Florentine army, whose instrumental force of efficient weapons, well handled, with disciplined men to form an appropriate army for the City of Florence. Regarding the establishment of the theory of force, and in view of all the harm that is incurred to rely on mercenaries in armies mixed in men unpatriotic because they are real betrayers due to the money, Machiavelli proposes the choice before the disjunctive love or force, the use of force for conquest again and preservation of the state. That's why the Italy of his time suffered the hardships of a nation plundered externally, because it was weak in terms of defense and attack. The dream of Machiavelli is to regroup it and the Republic of Florence is to be a pioneer in an organized strategy from the theory of force and a logic that is appropriate, heading to a praxis of freedom. The logic of force is binary, it has a theoretical and strategic way from which Machiavel is becoming clever, and another practical where the weapons, especially the fire ones are indications of real power. The virtuous handling of efficient weapons linked to good laws, mixed with violence when useful, it takes the state to remain in power and defend its condition of freedom. The proof in the dissertation is that the history is instructed to show men that achieve the full harmonization of mezzo uomo e mezzo bestia , essential situation be fixed in the power in the place. And such was the situation of Cesare Borgia and Castruccio Castracani / A presente dissertação, a partir dos I Primi Scritti Politici, de Nicolau Maquiavel, apresenta a denominada "teoria da força", intitulada desta forma por Claude Lefort, fundada na qualidade de base para formação do exército florentino, tendo como instrumental, as boas armas, bem manuseadas, com homens disciplinados e patriotas. No que se refere à constituição da teoria da força, e tendo em vista todos os malefícios em que se incorre ao confiar em estruturas arcaicas, tal como o modelo medieval de Providência ou da ação política fundada no amor, Maquiavel desenvolve uma estratégia, aferida em sua prática, que desvincula a utilização de soldados mercenários ou exércitos mistos, portanto, de homens não patriotas, porque estes são por demais traidores e dados ao dinheiro. Maquiavel propõe a escolha perante o disjuntivo do amor ou força, o pretérito do uso da força para conquista, reconquista e conservação do Estado. É por isso que a Itália de seu tempo sofria as agruras de uma nação espoliada, externamente, porque era fraca do ponto de vista de defesa e ataque. O sonho de Maquiavel é unificá-la, e a República de Florença há de ser a pioneira na estratégia de organizadamente a partir da teoria da força, e de uma lógica que seja própria, partir para uma práxis de liberdade. A lógica da força é binária, pois tem uma direção teórica e estratégica, da qual Maquiavel se torna expert e outra prática, de onde a necessidade das armas, principalmente as de fogo, são indícios de fato do poder. O manuseio virtuoso das boas armas, vinculadas a boas leis, dosado de violência quando necessária, leva o Estado a manter-se no poder e defender sua condição de liberdade. A prova disso é que a história se incumbiu de demonstrar aos homens que faziam a plena harmonização do mezzo uomo e mezzo bestia, situação essencial para a fixação no poder. E tal era a situação de César Bórgia e Castruccio Castracani