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Work focuses on representation of opponents in first-person shooter video games. It aims to discover tools, which developers of video games use to choose specific enemies for their games and in which way they present them. First-person shooters are used for this purposes because players have closest visual contact with opponents in this genre. The aim of this work is to describe most typical opponents in video games and to find out why this exact enemies are usualyy the most portrayed. Special attention is paid to video games which used original attitude for creating enemies. Work than focuses on most frequent stereotypes in opponents presentation, mostly racial and national, which are used by developers and what function they have. Than it gives room for critics of such stereotypes and tries to estimate if these critics can result in some changes in the future. Video games which created controversy by representation of specific enemies are subject of next topic. These games often put players in position of moral dilemma. On the base of research from literature and analysis of video games this work focuses on main reasons of representation of concrete enemies and what emotional impact it can have on players.

Försvarsmaktens definitioner av olika förmågor är inte tillräckligt preciserade. Förmågorna beskrivs i dagsläget av Försvarsmakten på ett otydligt sätt där missförstånd kan uppstå. En analysmodell har tidigare utvecklats för att lösa detta problem. Analysmodellen är uppbyggd för att kringgå det problemet då faktorerna som vävs in har en direkt anknytning till verkligheten och de scenarion förbanden kan ställas inför. Faktorerna miljö, motståndaren och effekt utkristalliseras utefter förmågan och scenarion bildas. Eftersom modellen är relativt ny kommer det i denna uppsats behandla och kritisera denna. Modellen byggs upp och testas genom en analys av Amfibiebataljon 2014. Syftet med uppsatsen är att undersöka styrkor och svagheter med en analysmodell för att bättre bedöma marina förmågor. Resultatet är att analysmodellen ger en bra inblick i hur väl förmågor hanteras av förband. Nackdelen är främst det stora utfallet av scenarier vilken medför att modellen lätt blir svårhanterlig. Åtgärden mot detta är att generalisera de ingående faktorerna. / The Swedish Armed Forces definitions of various abilities are not sufficiently precise. In the current situation, the abilities are described in a vague way in which misunderstandings can occur. An analytical model was previously developed in a previous essay. The model is structured to circumvent the problem of the factors that are interwoven with a direct connection to the realities and scenarios troops may face. Environmental factors, the adversary and effects emerge along ability and the formation of scenarios. Because the model is relatively new, this paper will criticize it. The model is built and tested by an analysis of the Amphibious Battalion 2014. The purpose of this paper is to examine the strengths and weaknesses with an analytical model to better assess marine abilities. The result is that the analytical model gives a good insight into how well the abilities of units handled. The disadvantages are primarily the major outcomes of the scenarios which means that the model can easily become unmanageable. The measure against this is to generalize the input factors.

In spite of a lively debate during the last century, there is still no scholarly consensus about the identity of the opponents in Colossians. The aim of this essay is not to put forward yet another attempt to solve this complex historical problem, but rather to examine how boundaries are drawn between the author and the opponents in Colossians and how similar boundaries are maintained, developed or even created in scholarly historiography. In what Jonathan Z. Smith refers to as the “Protestant Historiographic Myth”, nineteenth and early twentieth century scholars of biblical studies often understood early Christian developments in terms of an original purity that was lost at a later stage. According to this historiographic construction, the essence of Christianity was distorted through interaction with the cultural and religious environment of the Roman Empire and through the incorporation of pagan elements. Throughout this essay, I argue that this essentialist conception of early Christianity has shaped the construction of the opponents of Colossians in scholarly literature. In studies of Colossians, many modern scholars have, problematically, recreated the dichotomy between an original apostolic Christianity and later Hellenized deviations. This legacy of the “Protestant Historiographic myth” is mainly expressed in two ways, either as an opposition between the author’s pure apostolic Christianity and the opponents, who are understood as a syncretistic group, composed of a mixture of various Hellenistic elements, or as a dichotomy between Christianity, as represented by the author, and “religion”, as represented by the opponents.

<p>The purpose of this study is to illustrate why Norway is not a member of the EU from a rational choice perspective. In order to fulfil this purpose, two questions will constitute the framework of the study. These are:</p><p>1. What are the arguments of the EU-opposers in the Norwegian EU-debate?</p><p>2. Is it rational for Norway to stand outside the EU?</p><p>The first question was answered by analyzing and mapping out the arguments of the Norweigan EU-opponents and then using a critical literature study to analyse them. To demarcate the study, only the arguments of the parliamentary parties that are opposing a Norwegian EU-membership, and the official organisation Nei til EU (No to the EU) were included. The second question was tested by using a rational choice theory and a number of keywords from the classical rational actor model; objectives, alternatives, consequences and choice. These keywords constituted the main analyzing instrument of the study and was applied on the empirical material.</p><p>The main arguments of the opposers of a Norweigan EU-membership, are widely spoken democracy, freedom of action, environment and solidarity. The debate is hard to map out because of its general character but is very homogeneous. The second question is answered partly in the light of the first one and the result shows that it is rational for Norway to stay outside the EU today, but the question may have to be reassessed in the future, and probably will be since the debate is still so fervent.</p>

Thesis (Ph. D.)--University of Oregon, 2004. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 221-227). Also available for download via the World Wide Web; free to University of Oregon users.

Thesis (Ph. D.)--University of Oregon, 2004. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 221-227). Also available for download via the World Wide Web; free to University of Oregon users.

The aim of this study is the analysis of social concepts of honor and identity in Paul’s letter to the Philippians. In the first chapter, the research problem is formulated and the appropriate methodology, which could address the issue under investigation, is chosen. It was observed, that in the social studies of the New Testament texts, the key analytical categories – honor, identity and (social) values, – as well as the correlation between them, were not properly defined. At the same time, the text of the letter to the Philippians demonstrates that to aspire for honor is not totally rejected within Christian community (1:20; 2:29; 3:14). The discourse analysis (discovery of social patterns embedded in the text) was taken as main methodological approach; clarifying of social concepts and text analysis were main tools used to test the hypothesis: In his letter to the Philippians, Paul does not argue to reject honor as a social value, yet he promotes a new identity and new source of honor; aspiration to honor within one’s group remains the same for non-Christians and for “heavenly society.” In the second chapter, the main terminology is defined. So, “value” is an often non-verbalized, invisible conception, which determines one’s understanding of the desirable or rationality. The same values can have different embodiments in different cultures; the same values can be shared by different groups. Identity is based on the visible manifestations of a culture; people of different identities can share the same values. Honor is a positive evaluation of one’s behavior; it is very significant for every collectivistic society. The source of honor is at the same time the source of identity: the one whose opinion matters, whose approval is valuable is the one with whom a person associates/identifies him/herself. In the third chapter, the language of identity in the letter to the Philippians is analyzed. Paul pays a lot of attention to his readers’ new identity “in Christ.” He accentuates their distance from the non-members of the group (negative identity); he insists on their unity, mutual support, and call to leave aside any inner quarrel or competitiveness in order to concentrate on the survival and development of the “in-Christ” group. His own example of changed identity demonstrates that Christ gives Paul both a sense of belonging and a sense of worth. Strong orientation of the members of the Christian commune to their group reflects the common dependence of an individual on his/hew group in collectivist societies. In the fourth chapter, the issue of honor in the text of Philippians is investigated. The Christological hymn (Phil 2:6-11) and its context presents the only appropriate way of behavior and hence, gaining honor within the “in-Christ” community: God is the only honor-bestower; one must stay loyal to the community and obedient to its leaders despite suffering and death. Paul’s account of his own experience demonstrates that he is anxious about honor, yet he seeks it exclusively in terms of the “in-Christ” group: God is the only source of honor; hence honor must be achieved strictly via loyal service to God and his group. Any attempt to gain honor in competition with other members of the “in-Christ” group is interpreted as treason, as it denies the status of God as the only honor-bestower. In the fifth chapter, the findings of the research are summarized. It is concluded that social values of “heavenly society” are very much the same as those of a non-Christian society. Belonging to a group and positive evaluation of such a group (honor) – relational values common for Mediterranean cultures – are still most significant for the “in-Christ” group members. The only thing which is changed is identity (and hence, the source of honor): for Christians, God and Christ are an exclusive source of identity and an exclusive source of honor. Hence, the “in-Christ” group and the outer world both share the value of honor; the only difference between them is the source of that honor (i.e. identity). Values remain the same, identity is different. / Thesis (PhD)--University of Pretoria, 2014. / gm2014 / New Testament Studies / unrestricted

Den 11 mars 2020 deklarerade WHO att en pandemi av Covid-19 rådde. Som en följd av det införda vaccinationskravet uppstod en stark polarisering i samhället mellan ovaccinerade och vaccinerade människor. Dilemmat: individens egna val gentemot samhällets påtryckningar. Syftet med denna uppsats var att undersöka strategier och erfarenheter hos personer verksamma inom människovärde yrken, med tanke på deras status som öppet ovaccinerade. Materialet har samlats in via semistrukturerade intervjuer med 6 respondenter och har analyserats i en tematisk analys med hjälp av stigmateorin och teori om moralpaniken. Intervjuer med respondenterna visar att alla upplevde olika grad av stigmatisering. Deras möjligheter i samhället begränsades. På grund av detta söker dem upp nya grupper och nya vänner som ett socialt stöd för att förstärka sig själva och stå emot stigmatiseringen. Bilden av ovaccinerade, tänker respondenterna, är stereotypiskt framställd och beskriver dem som, till exempel: “dumma “, “rebelliska "och “konstiga “. Medan deltagarna tänker att de är självständiga individer, som brukar läsa vetenskapliga artiklar och officiella källor eftertänksamt.

The opponents of the death taxes stand in the left hand corner of the ring and the proponents in the right hand corner. When the bell rings, these two opposing sides exchange blows over the death taxes. The death tax debate lingers in the background of all social conversations and flares up at critical times, such as in election years. To date, no amount of arguing has seen an end to the death tax debate. Although both sides agree that death taxes have shortcomings they cannot agree on the appropriate course of action – no side is willing to concede defeat. However, the death tax debate needs to end; precious time and energy should be focused on issues that are relevant to the current times. The only way in which this debate will end, is if an alternative to the death taxes is found – an alternative that is suitable in the eyes of both the opponents and proponents of the death taxes. There is, nevertheless, a lack of contemporary research aimed at finding death tax alternatives. The existing literature has focused on developing approaches to finding alternative taxes, as opposed to studying the alternative taxes themselves. The primary purpose of this study was to conduct a search for alternative taxes that could replace the death taxes. This search transcended national borders in order to identify international solutions to the age-old problem of death taxes. The suitability of the alternative (in the eyes of both the opponents and proponents of the death taxes) was measured by comparing the advantages and disadvantages associated with the tax alternative identified, to the advantages and disadvantages associated with the death taxes. The secondary purpose of this study was to evaluate whether any of the identified alternatives would be suitable for South Africa. SEPEDI : Baganetši ba lekgetho la lehu ba eme ka lehlakoreng la nngele mola bao ba dumelago go lona, bona ba ipeile ka lehlakoreng la go ja. Ge malokwane a letša phala, go kwagala marumo fela ge ditlhopa tše pedi tše, di botšišana tšeo ba di jelego ngwageng wa tlala. Matswele ona, a kgeila moya. Kganetšo ya lekgetho la lehu kgale entše e swerwe mo maswiswing, e re nyame, e tle e ihlagiše ka dinako tše di kopa kopaneng bjalo ka ngwaga wa dikgetho. Mme fela, ga gona kganetšo efe e kilego ya leka go fetša ntwa ye. Ka bobedi dihlopa di dumelana gore lekgetho la lehu ga se la loka, gomme ga lena kakarêtšô. Empa ga di dumelelane ka tsela ya maleba ye e ka rarollago bothata bjo. Ga gona setlhopa se se ikemišeditšego go beya marumo fase, sa re se fentšwe. Ruri ruri kganetšo ye ya lekgetho la lehu, e swanetše go fela, gomme maatla le nako, di šomišwe mo ditabeng tša sebjale bjale. Tsela ye tee feela yeo e ka fedišago kganetšo ye, ke ge go ka nyakíšíšwa mokgwa o mongwe, wo o ka emelago lekgetho la lehu, selo se tee seo se ka kgotsofatšago dithlopa tše pedi tše. Modiro wo, o thatafatšwa ke gore ga gona dínyakíšíšo tša sebjale bjale mo hlabollong ya lekgetho la lehu. Dingwalwa tšeo di lego gona di lebeletše fela ditsela tše di fapanego tša go ka kgethiša, e sego gore lekgetho la lehu le ka hlabollwa bjang. Ntlha ya pele ya dínyakíšíšo tše, ke go nyakíšíša ditsela tšeo lekgetho la lehu le ka hlabollwago ka gona. Dínyakíšíšo tše, di tshetše mellwane ya setšhaba sa Afrika borwa le ditšhaba tše dingwe tša dinaga mabapi, tšeo di rarollago bothata bjo bjwa lekgetho la lehu. Toka ya tsela e engwe ya go hlabolla lekgetho la lehu, e bonwe ka go nyakíšíša mohola le go lahlega ga mokgwa wo moswa wo. Seo se lebantšhitšwe mahlong a dihlopa tše pedi tše tša lekgetho la lehu. Ntlha ya bobedi ya dínyakíšíšo, ke go bona gore a therešo ruri, ga gona le tsela yeo e kaonafetšego ya lekgetho la lehu, yeo e ka lekanetšwago setšhaba sa rena sa Afrika borwa. / Dissertation (MCom)--University of Pretoria, 2012. / Taxation / unrestricted