For decades Africa has tried to rid itself of the, most often, oppressive powers that have dominated the continent. Throughout the 20th century, and in the case of South Africa even further back in history, the church has played a vocal role in engaging the powers that refused Africans the right to be part of their own heritage. The church marched with the rest of Africa to a glorious victory over these powers. In 2004 the first decade of democracy in South Africa was celebrated. However, a number of challenging issues facing the very existence of the African continent, and especially the African church, did not disappear. Instead, over a number of years, these issues have surfaced, if not to a greater extent, at least in the full view of the whole world. It seems that the same vigorous voice of the church that spoke out against, for example, colonialism and apartheid, has now become silent. The goal of this study is to determine if the church, with focus on the church in South Africa, is taking serious cognisance of these challenging issues, and to find out what it is saying about these challenges. In order to assist us in this study, we look at what five of the South African theologians, who stand in different traditions of the church in South Africa, are saying about these challenging issues. The different theologians selected for this study are Archbishops Tutu and Tlhagale, Professor Maluleke, Bishop Mofokeng and Doctor Khathide. They, respectively, stand in the Anglican, Catholic, Reformed, AIC and Pentecostal traditions. Through the voices of these theologians, this study identifies various issues, defines areas of concern, and determines what the church is saying about these challenges. These challenges are identified as challenges in establishing the church in Africa as African church, challenges relating to social, economic and political issues, and challenges facing the church in a multi-religious society. Even though this study only refers to five of the church’s theologians, the finding resulting from this study indicates that the African church is taking serious cognisance of these challenging issues and is still speaking out. / Dissertation (MA (Theology))--University of Pretoria, 2007. / Science of Religion and Missiology / MA / unrestricted

With this dissertation, firstly, I address the issue of Friedrich Nietzsche’s (1844-1900) so-called ‘immoralism’. When he calls himself an ‘immoralist’ and even ‘the first immoralist’ (EH Destiny 2), he seems to be the first philosopher to consider morality as something negative, something we had better got rid of. Yet, he favours ‘noble morality’ and ‘higher moralities’ which he insists ought to be possible (BGE 202). I shall interpret Nietzsche’s explicit claim of ‘immoralism’ and his ‘campaign against morality’ as a rejection of a particular kind of morality ¾ Christian morality ‘that has become prevalent and predominant as morality itself’ (EH Destiny 4). His ‘immoralism’ does not reject the idea of an ethical life. Nietzsche favours a ‘supra-moral’ version of life (GM II 2&BGE 257). The move from a moral to a supra-moral orientation to life implies a kind of self-overcoming, a process which has both a ‘negative’ (‘destructive’) and a ‘positive’ (‘productive’) side. Firstly, I shall give an account of the ‘negative’ side, which involves Nietzsche’s genealogical critique of morality. In his Genealogy, Nietzsche criticizes the man of ressentiment, the metaphysical two-worlds distinction: ‘true world’ and ‘apparent world’, and the ascetic ideal of the will to truth, which he considers as a will to nothingness (GM III 28). His notion of perspectivism advocates a plurality of values and perspectives as opposed to any notion of an absolute truth. Then, I shall look into his ‘positive’ ethic, as exemplified in the figures of Zarathustra and the Übermensch, and the paradox of the Übermenschas ‘the annihilator of morality’ (EH Books 1) and as ‘the designation of a type of supreme achievement’ (EH Books 1). By proclaiming a process of ‘self-overcoming of morality’ (BGE 32), I believe that Nietzsche proposes an experimental morality in order to improve mankind. He considers morality as a pose, as progress (BGE 216), and ‘mere symptomatology’ (TI ‘Improvers’ of Mankind 1). Morality is the effect, or symptom of a continuous improvement within an individual. Nietzsche seeks to make us become aware of our continuous self-improvement, that we should invent our own virtue (A 11) in order to become what we are. Nietzsche envisions the possibility of evolving a magnanimous and courageous human type who is capable of giving style to his character (GS 290), the supreme human achievement ¾ the Übermensch. His idea of the Übermensch implies a never-ending struggle for self-perfection and self-fulfilment. There are affinities between Nietzsche’s philosophy and Buddhism, such as emphasizing practice, the recognition of the transient nature of human existence, and an emphasis on impermanence. Buddhist teachings show various feasible ways to attain enlightenment and buddhahood. The path to enlightenment and buddhahood can be shown to share some features with Nietzsche’s process of self-overcoming, which leads to self-transformation and self-perfection. The emphasis on the practice of the spirit of Bodhisattva by Humanistic Buddhism seems to lend itself as complement to Nietzsche’s philosophy, a notion I explore in the concluding chapter of the dissertation. / Dissertation (MA (Philosophy))--University of Pretoria, 2005. / Philosophy / unrestricted

Diploma thesis is dealing with the relation of financial and economical crises 2008/2009 and human resources. The first part is focused on the causes of crises that we can find in human resource management and employees. Second part describes changes on the Czech labour market, and give a recomendations how the HR department can dealt with it. It also includes the steps that can prevent the future crises.

La question sur la volonté chez Henri Bergson (1859-1941) est étroitement liée à celle de la durée ; la volonté doit être envisagée comme une force (et non seulement comme une faculté) au sein du temps créateur. Dans une telle perspective, le terme de l'effort ou bien plutôt le sentiment d'effort constitue une condition indispensable de la volonté. Notre recherche a comme but principal de démontrer l’affinité entre l’effort volontaire et la conception bergsonienne du temps comme invention. Parallèlement, nous mettons l'effort bergsonien en comparaison avec deux autres théories sur la même notion : avec celle-ci de Maine de Biran (1766-1824) et avec celle-là de WilliamJames (1842-1910). En dépit de la relation de filiation entre Biran et Bergson, selon le premier le temps se produit par l'effort, tandis que Bergson radicalise le temps et l'effort est une condition qui renforcera ce qui existe comme fait ontologique, l'élément du nouveau. Malgré les différences entre la théorie psychologique de James et la durée bergsonienne, les deux philosophes se rencontreront de façon décisive sur le thème de l'expérience de la nouveauté. De toutes manières, pour tous les trois philosophes l'effort constitue un élément essentiel de la volonté (qui surmonte l'intelligence humaine), car c'est grâce à lui que s'actualisent les virtualités de la conscience. / The question about the notion of will in the philosophy of Henri Bergson (1859-1941) is closely related with the principal notion of his thought, the notion of duration. We have to study the notion of will as a force within the creative time and not only as a mental faculty. In this way, the term of the effort in Bergson's philosophy or more accurately the sentiment ofthe effort is the essential condition of the will. The aim of our research is to reveal the affinity between the voluntary effort and the Bergson's conception of the time as invention. At the same time, our purpose is to compare the effort of Bergson with two other theories : with this one of Maine de Biran (1766-1824) and that one William James (1842-1910). Despite the filiation between Biran and Bergson, according the first one, the time is a product of the effort, while Bergson radicalize his conception of time and the effort is a condition which reinforces the ontological fact of the novelty. In spite of the differences between the psychological theory of James and Bergson's duration, the two philosophers will come across each other decisively regarding the topic of the experience of the novelty. In any case, for all the three of them the effort is a principal element of the will, which exceeds the human intelligence, because of the fact that the effort actualizes the potentialities of the conscience.

This thesis selects a topic of ethics and morality, namely of their meaning, individual features and also their usage in the world of finance among professional accountants and auditors. It is focused mainly on present state however a historical background is also included. The objective of this thesis is to introduce both selected professions so the reader will be able to self-assess sufficiency and deficiencies of ethical standards and customs of modern ethics. The thesis also compares ethical regulations of these professions through its description. Considerable attention is also devoted to simple analysis of ethical behavior, its quality and support in the most globally integrated professional services organizations.

La liberté et l'universalité sont des critères de la moralité fondés en raison et qui n'admettentrien de relatif. Dans cette étude, nous soupçonnons le relativisme d’être à l’origine de la crisemorale d’aujourd’hui. Ensuite, parce ce que ce courant de pensée soulève un doute sur l’unitéde la raison, et donc de la liberté et de l’universalité pour le genre humain. Pour cela, nousvoulons opposer au relativisme la philosophie kantienne, laquelle pose la liberté etl’universalité comme étant deux concepts fondamentaux dans la conception kantienne de lamoralité, atemporels et dépassant le champ de toute expérience. De fait, nous comprenonsmieux l’effort de Kant qui consiste à poser l’autonomie de la volonté comme le principeunique et universel de la morale (pour le genre humain) et à désapprouver toutes les doctrinesmorales qui sont fondées par exemple sur la culture, la religion ou le bonheur personnel. AvecKant, on ne peut donc dériver la morale de tout cela. / Liberty and universality are criteria of morality ; they are grounded in reason and admitnothing relative. In this study, relativism is put into question as being at the origin of today’smoral crisis. More to the point, this school of thought raises a doubt about the unity ofreason, and therefore the liberty and universality for mankind. In this perspective, the thesisconfronts relativism to the Kantian philosophy, which puts forward the concepts of ‘freedom’and ‘universality’ as fundamental in understanding morality that is timeless and goes beyondthe scope of any experience. In fact, we understand better Kant's premise which consists inputting forward the principle of party autonomy as the unique and universal criteria ofmorality (to mankind) and in disapproving all moral doctrines which are based, for example,on culture, religion or personal happiness. From a Kantian point of view, one cannot derivemorality from the latters.

Orientador: Ronaldo Rômulo Machado de Almeida / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-22T09:33:16Z (GMT). No. of bitstreams: 1 Marques_Delcides_D.pdf: 3764889 bytes, checksum: c455e6b3fa82f054ea81fee100d54a11 (MD5) Previous issue date: 2013 / Resumo: A vida moral protestante é apresentada a partir de sua vertente missionária fundamentalista. Parte-se de um dualismo dessa moral presente na proposta estética puritano-pietista do livro O peregrino, mas principalmente da iconografia "Os dois caminhos". Tal dualismo fundante (o caminho estreito em oposição ao caminho largo) se faz presente na constituição e trajetória histórico-teológica de uma organização expansionista estadunidense fundada por Ted Hegre e chegada ao Brasil como Missão Evangélica Betânia. E para compreender etnograficamente a aplicação da moral do caminho estreito discute-se o estilo de vida essencial alvitrado num seminário teológico betanense / Abstract: The Protestant moral life is presented from a fundamentalist missionary aspect. Party is a moral dualism present in this proposal aesthetic Puritan-Pietist the book The Pilgrim, but mostly of iconography "The two paths." This foundational dualism (the narrow path as opposed to the broad way) is present in the constitution and historical-theological trajectory of an expansionist American organization founded by Ted Hegre and arrival in Brazil as Bethany Evangelical Mission. And to understand the application of moral ethnographically the narrow path discusses the essential lifestyle produced betanense a theological seminary / Doutorado / Antropologia Social / Doutor em Antropologia Social

This thesis seeks to be an answer, to the unanswered questions. The writer tries to page back, and find out that which is lost in human kind. The writer tries to find out society in which he was born and nurtured. A society characterised by good morals, virtues, good standards and culture. Something is lost in humanity. What is that? - Morality. The present society seems to contradict the latter society. The present lifestyle seemed to have no morals. If they do, they must have inherited from somewhere. They see to have lost respect for other people's property etc. South Africa's, new dispensation seemed to have eroded Ubuntu away. I am trying to recapture, revive, relive, and resuscitate morality back in the agenda of every South African. How? Moral regeneration is the vision or dream of the South African Deputy President. But I believe it has taken a wrong direction. Politicians cannot lead moral regeneration. Instead the church must lead it, because the church has the spirituality. The answer to moral decay is in the church. The church need to teach, rebuke and lead by example on morality. It shall not compromise its gospel of Jesus Christ. Today, South Africa is facing a serious crisis of sexuality, unfaithfulness in marriages, corruption, unemployment, HIV Aids etc. morality is the broad concept,and in this thesis I've confirmed myself In addressing: sexuality, marriage unfaithfulness and corruption. Moral regeneration can be realised in this country, the church can address unfaithfulness in marriages, sexuality and corruption vigorously. Parliament cannot legislate on these issues. But the church can consciously teach people responsibilities coupled with democracy. Zeerust, is the small town in the North West Province. I have chosen to write this thesis from Zeerust context. The reason being, I have pastoral oversight of Methodist people in Zeerust and surrounding villages. Zeerust shares the same problems the country is facing that of corruption, sexuality and unfaithfulness in marriages. Lastly, the church needs to take seriously the cultural factors of its indigenous people. Before we became Christians, we were Africans. The church must be ready to learn from people's cultures, and the way they kept moral uprightness. Dialogue and consultations is a dire need between the church and the culture, between theologians and African healers. This thesis says the church is the answer to moral regeneration. / Dissertation (MA(Theol))--University of Pretoria, 2004. / lk2013 / Practical Theology / MA(Theol)

This research looks at how local television news framed the efforts in Iowa in 2010 and 2012 to unseat Iowa Supreme Court Justices whose 2009 ruling in the case Varnum v. Brien made Iowa the third state in the nation to legalize same-sex marriage. By looking at relevant news packages and interviewing journalists, news directors, and spokespersons, I traced the way the traditionally ignored judicial retention votes became a top political story, and how particular frames entered the news. I found that despite a well-meaning intention to cover the story in a professionally acceptable fashion, these same news values and reporting rituals blinded journalists to how their attempts to provide “balance” ultimately accomplished the opposite. Evidence studied here suggested that morality politics was the dominant frame throughout most of the coverage, with the civil rights aspects of the issue mostly relegated to the day after each election rather than in the weeks prior. Political science literature defines morality politics as a campaign strategy that relies upon arguments based on “morality,” “values,” or even “sin” to motivate supporters. In the Iowa case, this concept gets modified because while the conservative campaign engaged the logics of morality politics, they also felt the need to couch their campaign in issues like “judicial activism.” I conclude the ability to get news coverage of the anti-retention campaign and get this modified morality politics framing as dominant in that coverage reveals the exercise of political and social power in defense of the hegemonic heteronormative cultural matrix.

This study considered the relationship between psychopathology and love. Agape love was defined as spontaneous and selfless love. The hypothesis tested was that people demonstrating psychopathology would make fewer positive responses to statements reflecting love than people free of psychopathology. The MMPI was utilized to measure the presence of psychopathology. The Atkinson A Scale (developed for this study) measured agape responses. Both these instruments were administered to 102 subjects in three groups: hospital patients, seminary students, and psychology students. Mean agape scores were subjected to a one-way analysis of variance, Significant difference among the group means was detected at the p <.05 level. A Scheffe test showed hospital patients' agape scores significantly lower than scores of seminary and psychology students. The initial hypothesis was confirmed,