Wasser ist eine der wichtigsten Ressourcen. Jedoch schätzt man, dass sich das globale Wasserdefizit schon im Jahr 2030 auf ca. 40 Prozent belaufen wird. Klimawandel, veränderte Lebensweisen, und Bevölkerungswachstum verstärken das Nachfrage-Angebot-Defizit. Als Konsequenz leiden immer mehr Regionen unter Wasserknappheit. Eine reduzierte Wassernachfrage bedingt durch verstärktes Wassersparen kann das Problem verringern. Das Ziel dieser Dissertation ist es daher, zu einem besseren Verständnis der sozio-demographischen und psychologischen Determinanten von Wassersparverhalten beizutragen. Basierend auf drei Datensätzen aus Deutschland und Jordanien wurden die verschiedenen Facetten von Wassersparverhalten und deren Determinanten beleuchtet. Das Verhältnis zwischen Wassersparen und Umwelteinstellung, einem latenten Konstrukt, das kooperative, prosoziale und sogar moralische Tendenzen widerspiegelt, wurde konzeptionell untersucht. Zusätzlich wurde Wassersparen in Deutschland als ein Repräsentant für moralisches Verhalten verwendet. In diesem Zusammenhang wurden Umwelteinstellung und der Persönlichkeitsfaktor Ehrlichkeit-Bescheidenheit auf ihr Vermögen hin verglichen, moralisches Verhalten vorherzusehen. Eine ausführliche Analyse zur Bewertung einer Kampagne zur Förderung des Wassersparbewusstseins hat detaillierte Informationen zu ihren tatsächlichen Effekten gezeigt. Eine weitere Analyse hat sich auf die Determinanten von Wassersparverhalten in Jordanien konzentriert. Die Ergebnisse zeigen, dass Wassersparverhalten nicht durch Alter, Bildungsgrad und Einkommen beeinflusst wird, sondern eher durch die Ausprägung der Umwelteinstellung. Diese Dissertation liefert wertvolle Informationen für Forscher und Politiker. Die detaillierte Untersuchung von verschiedenen Wasserspardeterminanten birgt großes Potenzial für ein verbessertes Wassermanagement. / Water is one of the most important resources. However, the global water deficit was estimated to reach about 40% by 2030. Climate change, changing lifestyles, and population growth increase the supply and demand gap further. As a consequence, more and more regions experience water scarcity. In that context, reduced household water demand due to enhanced water conservation could alleviate the problem or, at least, reduce the pressure on water resources. Thus, this thesis aims to contribute to a better understanding of the socio-demographic and psychological determinants of water conservation behavior. Based on three distinct datasets from Germany and Jordan, the manifold facets of water conservation and its determinants were examined. From a conceptual perspective, the relationship between water conservation and environmental attitude, a latent construct representing cooperative, prosocial, and even moral tendencies, were investigated. Furthermore, water conservation in Germany was used as a proxy for moral behavior. In that respect, environmental attitude and the personality factor Honesty-Humility were compared in order to determine, which factor constitutes the better predictor of moral behavior. Using original data from Jordan, a comprehensive impact evaluation of a water conservation awareness campaign revealed detailed information on its actual effects. Another analysis focused on a wide variety of water conservation determinants in Jordan. The results indicate that water conservation does not differ with respect to age, education, and income, but rather with different levels of environmental attitude. This thesis provides valuable information for researchers and policy makers alike. The detailed examination of various water conservation determinants offer a great potential for an improved management of household water demand.

This dissertation engages with contemporary interpretations of Nietzsche and Heidegger on the issue of self-knowing with respect to the notions of honesty and authenticity. Accounting for the two philosophers' developing conceptions of these notions allows a response to interpreters who conceive the activity of self-knowing as a primarily personal problem. The alternative accounts proposed take as a point of departure transitional texts that reveal both thinkers to be engaged in processes of revision. The reading of honesty in Chapters 1 and 2 revolves around Nietzsche's groundwork on prejudice in Morgenröthe (1880-81), where he first problematizes the moral-historical forces entailed in actuating the 'will to truth'. The reading of authenticity in Chapters 3 and 4 revolves around Heidegger's lectures on what motivates one's thinking in Was heißt Denken? (1951-52). The lectures call into question his previous formal suppositions on what calls forth one's 'will-to-have-a-conscience', in an interpretation of Parmenides on the issue of thought's linguistic determination, discussed further in the context of Unterwegs zur Sprache (1950-59). Chapter 5 shows how Heidegger's confrontation with Nietzsche contributed to his ongoing revisions to the notion of authenticity, and to the attending conceptions of critique and its authority. Particular attention is given to the specific purposes to which distinct Nietzschean foils are put near the confrontation's beginning--in Heidegger's lectures on Nietzsche's second Unzeitgemässe Betrachtung (1938), and in the monograph entitled Besinnung (1939) which they prepare--and near its end, in the interpretation of Also Sprach Zarathustra (1883-85) presented in the first half of Was heißt Denken? Chapter 6 recapitulates the developments traced from the vantage point of the retrospective texts Die Zollikoner Seminare (1959-72) and the fifth Book of Die fröhliche Wissenschaft (1887). Closing remarks are made in relation to recent empirical research on the socio-environmental structures involved in determining self-identity.

This thesis talks about different ways of dealing with people who find themselves in unfavourable social situations. It shows, based on casuistic cases and examples, the importance of a loving approach to the client. It describes particular ways of work with people who seem to be optimal from theoretical and practical point of view. It examines a conversation with a client in more detail. It tries to find an internal source of positive adjustment of the helping worker towards people. This adjustment is found not in set rules and instrumental method, but in a Christian approach to the person. A person, as an image of God is my fellowman and I am responsible for him/her. The source of a loving and optimistic approach to people comes from Christian culture, solidarity and respect for people, which is included in the Gospels. Christian approach to people is very much needed and should be part of social work within the middle of Europe.