The system of Alternative Dispute Resolution, commonly known as ADR, comprises multiple informal processes. Traditional processes of negotiation, mediation and arbitration are primary processes within the system of ADR. The elements of the primary processes have been combined with one another or with those of public process to form hybrid ADR processes original only to the system of ADR. These hybrid processes are: rent-a-judge, the mini-trial, the summary jury trial, neutral evaluation and mediation/arbitration. Under the auspices of ADR, derivative processes have also been developed, such as expedited arbitration, documents-only arbitration, final-offer arbitration and quality arbitration. Each process is distinct and separate, having its own unique form, function and method of transforming a dispute. Outwardly, this represents a diverse collection of disjunctive processes. Yet an introspective analysis shows that there is an innate centrality that originates in core principles that bind individual processes to each other and to a unified body of theory. These foundational principles of ADR are replicated in each of its processes. In these terms, ADR is therefore conceptualised as a pluralistic system of dispute resolution that consists of autonomous and individual systems of process that conform to a central body of general theory and consensual principles. As a method of extracting the fundamental principles of ADR, the discontinuities and continuities between the theory and principles of civil procedure, as a unitary system .of procedure, and ADR processes are explored. However, in its conclusions, the thesis rejects the premises of a unitary system of procedure as forming the basis for the theory and principles of ADR. Instead, the contrary notion is advanced that ADR is an independent system of dispute resolution which is based on a theory of processual pluralism and supported by cogent processual principles. / Constitutional, International and Indigenous Law / LL.D.

My thesis tackles two related problems that have taken center stage in the recent literature on concepts: • What are the individuation conditions of concepts? Under what conditions is a concept C₁ the same concept as a concept C₂? • What are the possession conditions of concepts? What conditions must be satisfied for a thinker to have a concept C? I will develop a pluralist and contextualist theory of concept individuation and possession: different concepts have different individuation and possession conditions, and contextual factors play a crucial role in determining what concepts we attribute to other subjects when we ascribe propositional attitudes to them. In chapters 1-3, I defend a contextualist, non-Millian theory of propositional attitude ascriptions. Then, I suggest contextualist theories of ascriptions can be applied to the problem of concept individuation/possession. In particular, I use contextualism to provide a new, more effective argument for Fodor's “publicity principle”, according to which concepts must be shared in order for interpersonally applicable psychological generalizations to be possible. Publicity has important implications: in particular, it is inconsistent with existing versions of holism, on which concepts cannot be shared by ordinary thinkers. Nonetheless, in chapters 4-5 I show how holism can still play an important role in our best theory of concepts. More specifically, I argue that the tradition of appealing to modes of presentation in order to give an account of “Frege cases” is in fact committed to holism. To develop a version of holism that will give a successful account of Frege cases without violating publicity, I suggest we should adopt my pluralist-contextualist picture: on that picture, the concepts involved in a Frege case will be holistically individuated and not public, while other concepts will be more coarsely individuated and widely shared. In chapter 6, I will develop this view further by contrasting it with other pluralist theories (Weiskopf) and with rival theories of concepts, such as the localist views defended by Peacocke, Rey and Jackson.

This paper concerns the semantic branch of meta-ethics, and examines a version of so called semantic pluralism advocated by Michael Gill. Briefly put, Gill suggests that ordinary people’s usage of moral terms is rather messy in the sense that the meaning of moral terms can vary not only between different people, but also for one and the same person in different contexts. Such variability in word-meaning is explained by his assumption that people’s meta-ethical commitments are part of their moral thought and language, which is to say that their meta-ethical commitments have implications for the meaning of moral terms. In this paper I pursue two objectives. The first is exegetical and aim to clarify how Gill’s semantic pluralism in general, and his Indeterminacy- and Variability theses in particular, are intended to be understood—specifically in relation to the cognitivist/non-cognitivist debate. The second objective is argumentative. I first present and evaluate an objection to Gill’s semantic pluralism from Walter Sinnott-Armstrong who argue that Gill’s Variability thesis implies that interlocutors with different meta-ethical commitments are talking past each other rather than having genuine first order moral agreements and disagreements. I then argue that a similar problem occurs also for certain second order moral disagreements, particularly those in which moral terms are used rather than mentioned. I then argue that this is problematic not only on independent grounds, but also because it is inconsistent with the very assumptions Gill makes to support his view. My argument therefore appears forceful by Gill’s own lights. Combined, Sinnott-Armstrong’s objection and my own leads me to conclude that Gill’s semantic pluralism does not look promising.

The Parliament of Catalonia was restored in 1980 within the transition to democracy in Spain. From the beginning the coalition of Convergència i Unió was dominated in party system. This coalition was consisted by two parties and had absolute parliamentarian majority between years 1984 and 1995. Its dominance was disrupted by Partit dels Socialistes de Catalunya in elections in 1999 and also in 2003. Until then, there was a bipolar system where CiU won elections to the Parliament of Catalonia and PSC-PSOE elections to Congreso de Diputados in this autonomous region. CiU won every Catalan parliamentary elections till 2012. After the collapse of CiU in 2015, one of its parties, Convergència Democràtica de Catalunya, started to cooperate with Esquerra Republicana de Catalunya primarily because of Catalonia's independence. The number of relevant parties started to increase in 2015. The aim of the thesis is to answer following questions: what party system according to Sartori's theory occurred/occurs in the Parliament of Catalonia and whether there was a change of party system or not. If yes, then which circumstances affected this change. Furthermore, the results of the elections to the Parliament of Catalonia and to Congreso de Diputados in Catalonia are compared. This comparison seeks to answer the question of...

Syfte: Denna studie ämnar beskriva och analysera organisationsformer och ledarskap inom svensk golfverksamhet. Svensk golf är speciell eftersom den både finns i ideell form inom Riksidrottsförbundets ramar, i kombination med ett aktiebolag och som rent kommersiell verksamhet. Svensk idrottsverksamhet lägger högt fokus på samhällsvärde, samtidigt som organisationer behöver hantera en komplex ekonomisk verksamhet. Oavsett verksamhetsform kan friktion uppstå och organisationer med multipla institutionella logiker behöver hantera de krav som skapas.   Metod: Studien utfördes genom intervjuer med nio klubbchefer inom tre olika organisationsformer. Klubbchefer valdes för att de antogs ha insyn i verksamheten. Urvalet var strategiskt för att få så stor bredd som möjligt beträffande verksamhetsform, geografi, ålder och kön. Analysen genomfördes tematiskt och utgår ifrån analysprocessen ”Big Q” (Braun, Clarke & Weate, 2016) för att studera intervjupersonernas livsvärld i den svenska idrottskontexten.   Analys: Med hjälp av ny-institutionell organisationsteori diskuteras utmaningar och strategier för de olika organisationerna och för klubbcheferna som leder dem. Ett organisationsschema över golfverksamhet i Sverige presenteras för att ge en beskrivning av den kontext studien analyserar. Här beskrivs klubbchefen som ”spindeln i nätet” vilket representerar den övergripande arbetsroll hen besitter, oavsett organisationsform. Vidare presenteras en tillämpbar praktisk modell för att sammanställa och jämföra organisationsformerna.   Slutsats: De konkurrerande logikerna visar sig kunna hanteras väl inom golfen i Sverige. Verksamheterna i denna studie arbetar med ett integrerat ledningsorgan som tar hänsyn till både den samhällsfrämjande logiken och den finansiella logiken. Klubbchefen är den hybrida individen som håller samman organisationen. En återkommande utmaning är dock hög arbetsbelastning på klubbchef på grund av bristfälliga resurser, både ekonomiska möjligheter och stöd från ideellt arbetande inom organisationen. Golfaren som medlem eller kund är en central fråga för framtiden. / Purpose: This study means to describe and analyze organizational forms and management in Swedish golf organizations. Swedish golf stands out because it governs in associations within the Swedish Sport Confederations framework, in combination with an incorporated company and as a commercialized business. Swedish sports prioritize societal value and simultaneously needs to manage a complex financial business. Regardless organizational form can tension arise and organizations with multiple institutional logics needs to manage the challenges created.   Method: The study conducted interviews with nine general managers in three different organizational forms. General managers were chosen because they assumed to have insight in the organization. The sample was made strategically to get a wide population regarding organizational form, location, age, and gender. The analyze process performed thematically was inspired by the strategy “Big Q” (Braun, Clarke & Weate, 2016) to study the interviewees workday in the Swedish sport context.   Analysis: With aid from new institutionalized theory discusses challenges and strategies for the differentialized organizations and for the general manager who leads them. A club structure is presented to describe the Swedish context. The general manager describes as “the spider in the web” which represents the comprehensive work role possessed, regardless organizational form. The study also presents a practical model is to summarize and compare the organizational forms.   Conclusion: The competing logics is shown to be handled well in Swedish golf organizations. The organizations in this study govern through an integrated management which considers both social value logic and the financial logic. The general manager is the hybrid individual which holds the organization together. A recurrent challenge is a high workload on the general manager created by inadequate resources, both economic resources and lack of support from voluntary workforce. The golfer as a member or a customer is a central question for the future.

Det har konstaterats både i globala och nationella styrdokument att skolan har en viktig roll i att undervisa för hållbar utveckling. Förenta Nationernas (FN) globala hållbarhetsmål, delmål 4.7 handlar exempelvis om att säkerställa att alla elever förvärvar kunskaper och färdigheter för att främja hållbar utveckling. Komplexiteten som hållbar utveckling innefattar kan däremot leda till att lärare finner det svårt att närma sig ämnet praktiskt i undervisningen. Även styrdokuments oprecisa karaktär utgör en risk att hållbar utveckling inte undervisas på ett sätt som optimerar elevers lärande om ämnet, vilket i sin tur kan minska deras möjligheter att ta hållbara beslut. Nuvarande forskning visar hur olika ämneslärare förstår och undervisar om hållbarhet i helhet men få studier har inriktat sig på ett specifikt skolämne och undersökt hur varje enskild dimension av hållbar utveckling får plats. Därför har denna studien fokuserat på hur miljömässig hållbarhet inkluderas i geografi och samhällskunskap. Syftet med studien var att få förståelse för hur den miljömässiga dimensionen av hållbar utveckling behandlas inom samhällsorienterade ämnen på gymnasiet samt hur undervisningssätt hos lärare inom samhällsorienterade ämnen resonerar med principer inom lärande för hållbar utveckling (LHU). Studien baserades på en kvalitativ metod, där åtta gymnasielärare intervjuades i Skåne, Sverige. En induktiv tematisk analys användes för att analysera intervjuerna. Resultatet av studien visade att samhällskunskap och geografi har olika ämnesinnehåll och undervisningsmetoder kopplade till miljömässig hållbarhet och LHU. Miljömässig hållbarhet hade en mer primär roll i geografiämnet, jämfört med i samhällskunskapen där det inkluderades ur ett mer sekundärt perspektiv. Resultatet visade även hur kompetensutveckling inom LHU är en utvecklingsmöjlighet för att lärare ska få större förståelse och genom det större intresse att använda LHU men också inkludera miljömässig hållbarhet i deras undervisning. Dessa utvecklingsmöjligheter måste dock ske från en högre nivå än lärarna själva men lärarna har också en roll i att kommunicera dessa behov. / Schools have been identified in both global and national policy documents as having an important role in educating about sustainable development. For example, the United Nations (UN) Sustainable Development Goal (SDG) 4.7 aims to ensure that all students acquire the knowledge and skills to promote sustainable development. However, the complexity of sustainable development can lead teachers to find it difficult to approach the subject in their teaching. The imprecise nature of policy documents also poses a risk that sustainable development is not taught in a way that optimizes students' learning about the topic, which in turn may reduce their ability to make sustainable decisions. Current research shows how different subject teachers understand and teach sustainability as a whole, but few studies have focused on a specific school subject and examined how each individual dimension of sustainable development is addressed. Therefore this study focused on how environmental sustainability is included in geography and civics. The aim of the study was to gain an understanding of how the environmental dimension of sustainable development is treated in social studies at upper secondary school and how the teaching methods of social studies teachers resonate with the principles of education for sustainable development (ESD). The study was based on a qualitative method, where eight upper secondary school teachers were interviewed in Skåne, Sweden. An inductive thematic analysis was used to analyze the interviews. The results of the study showed that civics and geography have different subject content and teaching methods related to environmental sustainability and ESD. Environmental sustainability had a more primary role in the geography subject, compared to civics where it was included more indirectly. The results also showed how professional development in ESD is a development opportunity for teachers to gain greater understanding and through that greater interest in using ESD but also including environmental sustainability in their teaching. However, these development opportunities must come from a higher level than the teachers themselves, but the teachers also have a role in communicating these needs.

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The Jasmin Revolution in Tunisia began at the end of 2010. Mohamed Bouazizi set himself on fire in protest against the corrupt police officials that had forced him to pay bribes in order to run his business. His protest became the symbol for the revolution that followed. A combination of political instabilities along with an economic downturn that lead to unemployment created dissatisfaction among the people in Tunisia. The Protest grew into a revolution that demanded action against the widespread unemployment, lack of democracy and human rights. A democratization process started after the revolution because of the protests. The purpose of this thesis is to analyse how Tunisia developed a democratic system of governance, if the notion of human rights has changed since the democratization process started and to analyse the relationship between human rights and democracy within the case of Tunisia. Three democratization theories, are applied to this case on Tunisia in order to answer these questions. The theorists are Robert A. Dahl with a theory of constitutionalism and institutionalism, Chantal Mouffe with a theory of agonistic pluralism and Seyla Benhabib with a theory of deliberative democracy.  The three theorists have different opinions regarding democracy and democratization processes but they all agree that the modern notion of democracy is of liberal character and that inclusion and that equality is important for a democracy. This thesis shows that the democratization of Tunisia’s governance could arise because the process had a relatively liberal agenda, which is perceived through the theories as the modern concept of democracy. The three theories require inclusion and equality for a transition to be democratic. Tunisia has included the citizens in the work of establishing a better relationship between the state and citizens but also when drafting the new constitution after the revolution. The actions taken by Tunisia are compatible with the theories, and maybe an explanation to the democratization process. The relationship between democracy and human rights is important when discussing the democratization of Tunisia. The revolution demanded democracy and human rights, something that the state could not deny. In order to honour the revolution and its demands the government in Tunisia tried to incorporate human rights into the democratic work, linking the relationship between democracy and human rights. Therefore, it can be viewed as a liberal democratization process. This thesis proves that Tunisia is not a democracy, but the process after the revolution is still remarkable and one day I can only hope that the process will be complete.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: How can believers live meaningful in our postmodern, disordered world? The thesis of this study is that the German theologian, Michael Weiker's exciting understanding of pluralism can assist people to get along in a new way in our complex world. This study is in essence a project that aims to assist people to orientate themselves within a world in which they are confronted on a daily basis with a variety of ethical choices, a plurality of lifestyles and values, as well as conflicting claims of the truth in a variety of cultures and religions. This study's point of departure is that Welker's understanding of pluralism can be expressed comprehensively by means of the law-gospel relationship in his work. Welker's understanding of law and gospel is presented as a midway between the clashing mono-hierarchical, dualistic and relativistic views of how theology, the church, believers as well as people outside the church, should orientate themselves within our pluralistic world. For Welker, pluralism is not something that should threaten people, but rather a fragile social phenomenon that should be loved and cherished by humankind. According to Welker, Christianity can contribute to this because the Christian canon, dogmas and church carry a pluralistic form as such. Chapter 1 demonstrates Weiker's definition of, as well as his positive attitude towards pluralism. According to Welker, pluralism must be structured. It signifies a fine balance between the associative and systemic dimensions of experience. The relationship between law and gospel in both the Biblical traditions and post modern cultures holds the key for him to the correct structuring of pluralism in the academic world, in modern societies as well as between cultures which are always threatened by either the mono-hierarchical or relativistic forms of pluralism. Chapter 2 indicates that according to Welker the law means that creation is constituted by associative, interdependent structural patterns, which promote and maintain life as such. Welker's understanding of the law means that, together with other postmodern theories, theology confirms the pluralistic nature of the world. The law balances the associative and systemic dimensions of pluralism by pluralising in judicial -, mercy - and cultural laws. The pluralism of the law in the Old Testament can help our modern world to structure the public sphere of society in such a way that justice and truth can be achieved in order to establish a collective future for all mankind. In Chapter 3 it becomes clear that sin can render the good law of God powerless and that all forms of pluralism are not necessarily good. For Welker, knowledge of creation (the law) means finite knowledge. Sin means for Welker the abolition and isolation of the associative character and interdependency of the differential spheres of creation. According to Welker, the absolutising of either the associative or the systemic dimensions of pluralism renders the law of God, as in Biblical traditions, powerless in modern societies. This in turn leads to chaotic relativism or to oppressing, totalitarian systemic forms of pluralism. The reality of sin means that it becomes impossible for theology to legitimise all postmodern theories, uncritically. The question remains, how is it possible to distinguish between good and bad forms of pluralism? Chapter 4 argues that Welker's understanding of the gospel can assist us with this problematic issue. The gospel, with the crucifixion and resurrection of Jesus Christ at its centre, signifies for Welker the revelation of the power of sin on the one hand, whilst on the other hand it reveals the freedom of the gospel. The cross of Christ exposes for Welker how the differential structural patterns of creation can degenerate in societies, whilst faith in the risen One signifies the revelation of the structural relations which is given in Christ. Christ's resurrection therefore means hope for creation. Welker argues that the Spirit maintains the associative and systemic dimensions of pluralism in creation. This is done by realising the intentions of the law, namely justice, mercy and complete knowledge of God in the public sphere of societies without uplifting the natural, social and cultural differentiation that exists between people and groups of people. The chaotic individualism and the mono-hierarchical degeneration of functional systems in our society lead to a feeling of powerlessness in modern societies. Opposed to this, the Spirit creates an alternative public community of holy ones that has not grown out of traditional, moral or political consensus. This community, associative and systemic, congregational and ecumenical, as body of the crucified and risen One, realises the kingdom of God universally under a variety of finite, particular circumstances in creation. Chapter 5 evaluates the practical results of Welker's law-gospel distinction. Pluralism can, according to Welker, easily be damaged within our mass- and functional societies. As alternative, people should learn to cherish and love pluralism. The benefit of Welker's law-gospel distinction is that it generates criteria, which can assist to distinguish between good and bad forms of pluralism. His drawing together of the associative and systemic dimensions of pluralism helps us to see that modern societies will gain nothing in falling back on personal and interpersonal experiences and reality constructions. People must rather accept the challenge to live complex, creative and interdisciplinary lives. / AFRIKAANSE OPSOMMING: Hoe kan gelowiges betekenisvol in ons komplekse, postmoderne, deurmekaar wereld leef? Die tese van die studie is dat die Duitse teoloog, Michael Welker, se opwindende verstaan van pluralisme, mense kan help om op In nuwe wyse in ons komplekse wereld oor die weg te kom. Die studie is ten diepste dus In lewensorienterende projek wat mense wil help om hulself te orienteer binne In wereld waar hul daagliks gekonfronteer word met In verskeidenheid van etiese keuses, In pluraliteit van lewensstyle en lewenswaardes en botsende waarheidsaansprake van verskillende kulture en godsdienste. Die studie werk met die vertrekpunt dat Welker se verstaan van pluralisme omvattend uitgedruk word deur die wet-evangelie verhouding in sy denke. Welker se verstaan van wet en evangelie word in die studie aangebied as middeweg tussen die botsende rnonohierarqiese, dualistiese en relatiwistiese standpunte van hoe die teologie, kerk, gelowiges, maar ook mense buite die kerk, hulself binne ons pluralistiese ieefwereld moet orienteer. Pluralisme is vir Welker nie iets wat mense bedreig nie, maar In brose samelewingsverskynsel wat mense moet liefhe en koester. Die Christendom kan volgens hom hiertoe In bydrae maak omdat die christelike kanon, leerstukke, en kerk as sodanig In pluralistiese gestalte dra. In hoofstuk 1 word aangetoon hoekom Welker so positief is oor pluralisme en hoe hy dit definieer. Pluralisme moet volgens Welker gestruktureer word en beteken vir hom In fyn balans tussen die assosiatiewe en sistemiese dimensies van ervaring. Die verhouding tussen wet en evangelie in die Bybelse tradisies en postmoderne kulture hou vir hom die sleutel tot die regte strukturering van pluralisme in die akademie, in moderne samelewings en tussen verskillende kulture wat altyd deur monohierarpiese 6f relatiwistiese vorme van pluralisme bedreig word. In hoofstuk 2 word aangetoon dat die wet vir Welker beteken dat die skepping uit assosiatiewe, interafhanklike strukturele patrone opgebou is wat lewe as sodanig bevorder en in stand hou. Welker se verstaan van die wet beteken dat die teologie saam met ander postmoderne teoriee die pluralistiese aard van die wereld bevestig. Die wet in die Ou- Testament balanseer vir Welker die assosiatiewe en sistemiese dimensies van pluralisme deur in geregtigheids-, barmhartigheids- en kultiese kodes te pluraliseer. Die pluralistiese struktuur van die wet kan moderne samelewings begelei om pluralisme so te struktureer dat die soeke na geregtigheid en waarheid realiseer word. In hoofstuk 3 word dit duidelik dat die sonde die goeie wet van God magteloos kan maak en dat aile vorme van pluralisme nie noodwendig goed is nie. Kennis van die wet of skeppingskennis beteken vir Welker eindigheidskennis. Sonde beteken vir hom die opheffing en isolering van die assosiatiewe, interafhanklikheid van die differensiele sfere van die skepping. Volgens Welker word die wet van God, net soos in die Bybelse tradisies, ook in moderne samelewings magteloos gemaak deur die verabsolutering van 6f die assosiatiewe of sistemiese dimensies van pluralisme wat aanleiding gee tot chaotiese relatiwisme of onderdrukkende, totalitere sistemiese vorme van pluralisme. Die sonde beteken dat dit vir die teologie onmoontlik is om postmoderne teoriee, wat onkrities is teenoor die pluralismes van ons samelewings, sondermeer te legitimeer. Die vraag is hoe dit moontlik is om in die strukturering van ons pluralistiese wereld tussen goeie en slegte vorms van pluralisme te onderskei? In hoofstuk 4 word aangevoer dat Welker se verstaan van die evangelie ons hiermee kan help. Die evangelie, met die kruisiging en opstanding van Jesus Christus as middelpunt, beteken vir Welker enersyds die openbaring van die mag van die sonde, en andersyds die onthulling van die vryheid van die evangelie. Die kruis van Christus is vir Welker die openbaring van hoe die differensiele strukturele patrone van die skepping in samelewings kan verword, terwyl geloof in die Opgestane Een die onthulling van die strukturele relasies wat in Christus gegee is, beteken. Christus se opstanding beteken dus hoop vir die skepping. Die Gees hou volgens Welker die assosiatiewe en sistemiese dimensies van pluralisme in die skepping in stand deur op In pluralistiese wyse die intensies van die wet, naamlik geregtigheid, barmhartigheid en volkome Godskennis in die publieke sfeer van samelewings, te realiseer sonder om die natuurlike, sosiale en kulturele differensiasie tussen mense, groepe en groepe mense op te hef. Teenoor chaotiese individualisme en die rnonohierarqiese verwording van funksionele sisteme wat aanleiding gee tot die ervaring van magteloosheid in moderne samelewings, skep die Gees volgens Welker, In alternatiewe publieke sfeer wat nie uit tradisionele morele of politieke konsensus groei nie. 'n Gemeenskap van heiliges, wat as liggaam van die gekruisigde en opgestane Een, assosiatief en sistemies, gemeentelik en ekumenies, die koninkryk van God, universeel onder In veelheid van eindige, partikuliere omstandighede in die skepping, realiseer. In hoofstuk 5 word die resultate van Welker se wet-evangelie onderskeid geevalueer. Volgens Welker kan pluralisme maklik skade Iy binne ons rnassa- en funksionele samelewings en daarom het mense die opdrag om pluralisme lief te he en te koester. Die winspunte van Welker se wet-evangelie onderskeid is dat dit kriteria genereer wat help om tussen goeie en slegte vorme van pluralisme te onderskei. Welker se byeenhou van die assosiatiewe en sistemiese dimensies van pluralisme help ons om veral in te sien dat dit moderne mense nie veel gaan baat om terug te val op persoonlike en interpersoonlike ervarings en werklikheidskonstruksies nie, maar dat mense die uitdaging moet aanvaar om kompleks, kreatief en interdissipliner te leer leef.