The heart of Pentecostal practice has always been an experience of the Holy Spirit. These experiences are often claimed to have the direct guidance of the Spirit and form the decisions and actions that result in the ongoing of the development of practices and doctrine. It is my contention that the third and fourth so-called waves of the Spirit are not truly waves of the Spirit, neither are they new. They are the rebirth, albeit in a new manner, of three disappointing and tragic movements of past Pentecostal history, namely the (New) Latter Rain, the Shepherding Movement, and the Prosperity Movement. I maintain that these two waves do not follow a solid Pentecostal doctrinal stand of an experience in the Holy Spirit of separability and subsequence, neither do they draw their doctrinal stand from the book of Acts, but rather the Synoptic gospels. Unfortunately, even though Pentecostal scholarship is on the rise, the majority of the prolific writers of these last two waves are extremely eisegetical in regards to their dealing with the Word of God. They claim vision and direction from Heaven, as opposed to an exegesis of the canon of Scripture. I maintain that these two, so called waves of the Spirit are not Heaven sent but man conceived and thus dangerous heresy to the church. `I believe that courage is the most important virtue, the foundation that underlies and gives realty to all other virtues and personal values. Without courage we become conformists. Conformity is not the fibre good and courageous leaders are made of… Do not be frightened by the aloneness that may come with your holding unpopular positions. It is in aloneness that wisdom will visit you and smile upon you'. These are not, as a theologian might be entitled to expect, the words of Elijah or Jeremiah. They are quoted from a speech given in 1999 by Mamphela Ramphele, vice chancellor of the University of Cape Town. Her context was the silence that has so often fallen on African societies once liberation has taken place. It is just such silent acquiescence, she insists, that allow former `heroes of the struggle' to become despots and dictators. Her words are challenging to Pentecostal theologians for at least two reasons. The first and more mundane is that Pentecostalism is most vibrant today in precisely those countries, which can be termed `postcolonial'. The second, and to my mind the most relevant to the movement, is that Pentecostalism was at its beginning a powerful spiritual force because it inherited an ethos of radical difference and because its proponents were unflinching in refusing to be co-opted into any other agenda than the one for which they knew they had been empowered by the Spirit of Jesus Christ. In this sense it was a prophetic religion, a religion similar to that of Elijah and Jeremiah. It is my plea then in this presentation that the so-called `postcolonial' countries will not swallow this new error, which has been called the new Pentecostal rhema from Heaven, which stems, as do so many new theological trends from the Western world. The new emerging Pentecostal Charismatic churches, particularly of the Third World need to have the courage not to be conformists, for such is not the fiber good and courageous leaders have. The hermeneutical pneumatology of the Pentecostal tradition has always been questioned. The early Pentecostals did not even bother to develop a theological hermeneutical position of a subsequent experience of the Spirit; they accepted their experience as from God . When they did begin to develop a Pentecostal theology it was often ridiculed as being primarily experiential, thus in the minds of most, devoid of Biblical theology. Fifty years after the outpouring of the Spirit at Azusa Street many Pentecostal scholars began to re-examine the pneumatology of Luke's writing. In the latter part of the 20th Century many Pentecostal scholars came into their own, examining and challenging many of the previously accepted conclusions of theologians, in regards to the Classical Pentecostal doctrinal position . Their position was that there was a separable and subsequent experience of the Spirit following salvation, which was accompanied by the initial evidence of speaking with other tongues. The initial evidence was for a few, and still is for some, questionable evidence. Such a position stood in opposition to those who declared that there was no second experience of the Holy Spirit for any person other than salvation. If those who believed in the `conversion-initiation, which included the baptism in the Holy Spirit' were indeed correct, then everything that Luke talks about in relation to pneumatology in his two-volume work is totally in relation to salvation. This was the theological pneumatological position prior to Classical Pentecostalism. It did and has resulted in many theological challenges. Scholars who take this position do so on the premise that Pentecost is more of a historical situation for the church. However scholars convinced of the Classical Pentecostal position are refusing to accept this position and have and are continuing to develop an exegetical position for a secondary work of the Holy Spirit in a person's life. This is my personal position made vitally real for me since I did not grow up in a Pentecostal church setting, but rather came into the Pentecostal experience in my early 20's. It is my contention that the theological impact of Christ's ascension prior to the public ascension witnessed in Acts 1 has not been fully examined. Few scholars have dealt with the typological fulfillment firstly, of the work of the High Priest as seen completed in the life of Jesus Christ, or secondly, of His fulfillment of the first four feasts which the Jews were commanded to keep. Both of these aspects very clearly enhance and form a clear indication that the classical Pentecostal theology was and is correct in speaking of a separable and subsequent work of the Spirit following a clear salvation experience. I will seek to elucidate this by an examining the historical background of the first two waves of the Spirit, followed by a preview of the work of the Holy Spirit as seen in the canon of Scripture with emphasis on the New Testament. I will follow this by the development of the idea of regeneration in the New Testament. Finally I will examine Lukan writing in regards to the experience known as the baptism of the Holy Spirit. These chapters will then serve as a base for comparison with the material, which will follow. In the late 20th and early 21st century the Classical Pentecostal doctrine has been challenged by the last two charismatic waves of the Spirit, both of which have spawned a plethora of writings. It is my contention first; that the traditional Pentecostal understanding of the authority of Scripture has been abandoned in that now experience takes precedence over Scripture. Secondly it is clear that these last two waves do not fall within the same parameters as the first two waves in their understanding of a doctrine of separability and subsequence, since they revert to a pre-Classical Pentecostal theological position of only one experience of the Holy Spirit. Thirdly, in a day when Pentecostal scholarship is seeking to become acceptable in their exegesis, the authors of these waves are almost totally eisegetical. The question needs to be asked `Have they subtly taken on a title to glean a following?' It is thus my contention that a survey of these waves shows that they have no common ground with the initial two waves of the Spirit. The indication is that they have deliberately chosen a different Biblical basis and thus disqualify themselves from the Pentecostal Charismatic stream. I will seek to elucidate this by examining the historical background of the last two waves of the Spirit, followed by an examination of the Pentecostal hermeneutic and their lack of hermeneutics, as seen so clearly in their writings. This will be done by pointing out the comparisons to the latter two waves of the Spirit both in theory and in the voluminous writing, which are largely based on eisegesis. The stated desire to `have church without making anyone sick' has broached and taken the movements far into left field. Finally, it is my contention that the third and fourth waves of the Spirit are not new at all. They are simply a rebirth of three disappointing and tragic movements in Pentecostal history. Thus I hope to clearly substantiate that the third and fourth wave of the Spirit are not really waves of the Spirit at all. They are not such in terms of their Biblical theological basis, neither are they such exegetically. They are simply the result of those desirous of the moving of the Holy Spirit who have reached back into the past and reintroduced past aspects of renewal, which unfortunately were man centered and resulted later in much havoc among Christians. I will seek to elucidate these facts by an examination of the history and practice of the (New) Latter Rain, which still haunts Saskatchewan, Canada where tragedies still exist, and the Shepherding movement out of Florida, which after a few years was denounced even by the leaders and finally totally disbanded. Then, finally the Prosperity Movement, which rose and fell as an unacceptable, illegitimate deduction of so called truth of the canon. One hopes and prays that the tragedies in lives will not live to haunt the church if Jesus tarries. We do not want the "heroes of spiritual struggles" to become the despots and dictators of the Pentecostal churches in the Third World. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

本論文以1937年至1945年「中日戰爭」、「大東亞戰爭」時期為座標，透過考察大東亞共榮圈下的東亞經驗、記憶、文化與歷史的交錯問題。並試圖以宏觀的角度來檢視日本與亞洲各國的關係，從「跨界」的視域進行東亞文學與文藝體制之研究討論，探討關於日本的大東亞共榮圈之建構概念及其欲型塑的東亞文學觀，與大東亞共榮圈各地域對於此文學建構所衍伸出的知識、權力、文化關係的接受與質變。從日本因應戰爭的動員過程以及帝國主義思潮的發展脈絡中，可以窺見透過國家機器的運作模式，日本企圖在內地、殖民地及各佔領區中塑造「共同體」之想像，並欲透過此「共同體」的想像型塑出「大東亞共榮圈」的東亞一體之翼贊結構。另一方面，大東亞共榮圈中的各地域對於此「共榮想像」也各有不同的對應態勢，從中可以觀看出大東亞文學圈中的文學者們認同的游移，同時對於大東亞議題在不同的統治模式下所衍生出的不同之「協力」圖像。 本論文是以日本的帝國主義發展之脈絡為東亞文學圈的論述中心，並擇取大東亞共榮圈下的五個漢字使用地域為個案討論對象，包括了殖民地：台灣、朝鮮、傀儡政權：滿洲國、中國（華北、華中），以此討論日本文學共榮的表象與實際，以及東亞地區在大東亞想像下的文學樣貌。大東亞的文藝運動可以說是日本國家主義發展的衍生，包括文學者統合團體的誕生、筆部隊的派遣、報國文學的創作乃至於徵用作家的紀行報導，全都受到國家機器的操弄。「八紘一宇」支撐了日本的國體論述，在各個地域中並以日語教育取代血緣的系聯，欲藉由語言型構出「東亞民族」的一體性，同時透過各地域的日本文學者之創作，也顯現了此大東亞的視野，透過戰爭文學、勤勞文學、增產文學、國民文學各種文學書寫模式與文學生產過程，日本文學者們也從不同角度展現出帝國想像。此外，透過統合文學者的文學報國會之串連，也建構了大東亞文學圈的文學者們的「交流」系譜，各地域的文學者也在此文學場域中各自展開「文學共榮」的命題。 / This dissertation examines the entanglement of memory, history and cultural experience within the Greater East Asia Co-Prosperity Sphere during the Second Sino-Japanese War or Greater East Asia War between 1937 and 1945. From a comprehensive perspective of boundary crossing, this dissertation intends to study the conceptualization and formation of a unified East Asian literary ideal and its literary and cultural institutions by examining the discourse of a Greater East Asia Co-Prosperity Sphere in the context of Japanese Imperialism. It further explores the reception and transformation of knowledge, power, and cultural struggles shaped by this literary construction within the cultural sphere. Through the observation of the process of wartime mobilization and the development of imperial ideology, this dissertation reveals that the Japanese Empire intended to implant the image of an imagined community in Japan, the Japanese colonies, and occupied areas. By enlisting this imagined community, the Japanese Imperial would forge a cooperative institution, the Greater East Asia Co-Prosperity Sphere, within which “Asia is One.” On the other hand, intellectuals in different parts of Japanese East Asia adopted different positions in response to the imposition of this imagined Co-Prosperity Sphere. By scrutinizing their responses, we will discern these writers’ shifting positions and diverse strategies of “collaboration” under different types of rule and across various regions. The dissertation traces the progress of Japanese Imperialism as the discursive center of the East Asia Literary Sphere. Five regions from the Chinese character-using portions of the empire were chosen as case studies: Japanese colonies such as Taiwan, Korea, as well as puppet regimes like those in Manchukuo, and occupied North and Central China. By surveying the literary performances in these East Asian regions that were under the influenced of the discourse of Great East Asia, we could get past the surface and scrutinize the reality of the ideology of the Japanese Literary Co-Prosperity Sphere. The Greater East Asian Literary Movement was a byproduct of the development of Japanese nationalism. All literary activities were manipulated by the Japanese state apparatus, including the establishment of writers’ alliance, the dispatching of the Pen Writers’ Brigade, the writing of Patriotic Literature, as well as the reportage from Conscript Writers. The discourse of Hakkō ichiu (All the world under one roof) became the core of Japanese national ideology. Japanese became the sole language taught in schools throughout the Japanese empire in an attempt to replace ties of blood and ethnicity with a linguistic affiliation. Through this linguistiunity, Imperial Japan fostered the unity of an “East Asian ethnicity.” Writing in diverse genres such as War Literature, Labor Literature, Increasing Production Literature and National Literature, Japanese writers in different parts of East Asia manifested the imperialist dream of a Greater East Asia. Moreover, through the establishment of organizations such as the Association of Literary Patriotism, writers in the Greater East Asia Literary Sphere gained a legitimate channel to communicate and exchange their ideas on literature. In other words, East Asian writers constructed and developed their own discourses of “Literary Co-Prosperity” within this context.

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2018-04-12T14:28:09Z No. of bitstreams: 1 SARITA DOS SANTOS CARVALHO.pdf: 1348889 bytes, checksum: a443478449236639e8deb7f1c3440409 (MD5) / Made available in DSpace on 2018-04-12T14:28:09Z (GMT). No. of bitstreams: 1 SARITA DOS SANTOS CARVALHO.pdf: 1348889 bytes, checksum: a443478449236639e8deb7f1c3440409 (MD5) Previous issue date: 2018-02-21 / The Protestant Reformation of the 16th century originally created the Lutheran, Calvinist, and Anglican churches, which later unfolded in other denominations throughout history due to differences in theological interpretations, disagreements among leaders, or even to adapt its public to new - sometimes progressive, sometimes conservative - cultural forms. The 20th century saw the birth of the Pentecostal movement, and in the 1960s and 1970s, Neopentecostal churches emerge in Brazil as the result of such unfolding. Of these, the Universal Church of the Kingdom of God (Igreja Universal do Reino de Deus - IURD) is the most prominent; it is a church based on the prosperity theology and it has expanded to several other countries, having one of the best (if not the best) evangelical media structure in recent times in Brazil. IURD has in its program several regular encounters aimed at specific audiences. One of these is the Congress for Success, which focuses on encouraging successful entrepreneurship among its followers. The object of this research are testimonials from successful businessman in IURD recorded on video by the church and made available on the internet, but also broadcast as part of their television program. Would these testimonials be only a liturgical part of the IURD?s meetings or would they be strong elements of institutional religious propaganda? To answer this question, we used the method of Linguistic Discourse Analysis based on the works of M. Foucault and E. Orlandi to analyze these testimonials, comparing their structure to persuasion techniques from propaganda and marketing pieces, as described by J. A. C. Brown. We intend to show, based on consistent theoretical and analytical basis, that the discourse of these testimonials influence their target audience and motivate them to participate in and adhere to the church. We speak of a secular church that is fluent in efficient entrepreneurial techniques and knows how to mix what some would see as profane with what is holy and which grows and influences society. Knowing the religious market, its ways, its efficiency, and its social and political goals, is essential to understand modern-day society, which is shrouded in a less social and more individualistic religiousness. / A Reforma Protestante do s?culo XVI originou as igrejas Luterana, Calvinista e Anglicana, inicialmente, que se desdobraram em outras denomina??es ao longo da hist?ria ? devido a diversidades nas interpreta??es teol?gicas, desentendimento entre l?deres ou mesmo para adequa??o de seu p?blico a novas formas culturais (?s vezes progressistas, ?s vezes conservadoras). O s?culo XX assistiu o nascimento do movimento pentecostal e, nas d?cadas de 1960 e 70, no Brasil, tamb?m como resultado de desdobramentos, surgem as igrejas neopentecostais, das quais a Igreja Universal do Reino de Deus (IURD) ? a mais evidente e conhecida ? igreja com fundamentos na teologia da prosperidade, que tem se expandido a diversos outros pa?ses e tem uma das melhores (sen?o a melhor) estrutura midi?tica evang?lica dos ?ltimos tempos no Brasil. A IURD tem, em sua programa??o, encontros diversos e regulares, elaborados a fim de atingir p?blicos espec?ficos. Dentre eles, h? o Congresso para o Sucesso, para incentivar o empreendedorismo de sucesso entre aqueles que a buscam. O objeto desta pesquisa s?o os testemunhais dos empres?rios de sucesso da IURD, produzidos em v?deo pela igreja e dispon?veis na internet, mas que fazem parte tamb?m da sua programa??o televisiva. Seriam esses testemunhais apenas parte lit?rgica do encontro da IURD ou s?o fortes elementos de propaganda institucional religiosa? A fim de responder a esta quest?o, utilizamos o m?todo da An?lise do Discurso Lingu?stico, baseado nas obras de Michel Foucault e Eni Orlandi, para analisar os testemunhais comparando sua estrutura com as t?cnicas de persuas?o da propaganda e do marketing, explicitadas por J.A.C. Brown. Pretende-se demonstrar, com bases te?ricas e anal?ticas consistentes, que o discurso presente nos testemunhos influencia o p?blico alvo, motivando sua participa??o e ades?o ? igreja. Falamos de uma igreja secularizada, que se utiliza fluentemente de t?cnicas empresariais eficientes e sabe mesclar aquilo que seria profano (para muitos) ao sagrado, e que cresce e influencia uma sociedade. Conhecer o mercado religioso, suas formas, sua efici?ncia e seus objetivos sociais e pol?ticos faz-se essencial para compreender a sociedade atual, envolta por uma religiosidade menos social, mais individualista.

Made available in DSpace on 2016-04-25T19:20:45Z (GMT). No. of bitstreams: 1 Walter B Juniro.pdf: 1159976 bytes, checksum: 491b2d9a633d9c06bfb751ce4235b805 (MD5) Previous issue date: 2007-05-11 / When we analyze the contemporaneous Brazilian religious camp we can notice great changes in the religious map of the country. At the same time that there is a tendency of reducing the number of affiliations to traditional religions such as catholic and historical protestant, the evangelical churches are spreading around, specially the neopentecostal . One of the main reasons for this change is the use of the Prosperity Theology by the priests of the neopentecostal churches. In this work we propose to build a study of the Prosperity Theology as a success tool used by Igreja Universal do Reino de Deus (IURD) in order to increase the affiliation number. The religious phenomena analyses will be made under a theoretical perspective of Religion Sociology, known as Rational Choice, by Rodney Stark. This theory proposes to apply economical theories and the one of Rational Choice to the religious phenomena, taking into account the existing religious pluralism in Brazil where the presence of a State with freedom of religion guarantees a free market for the companies that offer religious service. In this context, the conditions for a religious exploitation in the country are established and the specialists have to offer a service that meets the customers needs in order to survive the market competition. The analysis takes into account not only the religious demand in the Brazilian religious camp but mainly the offer of religious assets made by IURD specialists / Analisando o campo religioso brasileiro contemporâneo, notam-se grandes transformações no mapa religioso do país, numa tendência de queda de fiéis das religiões tradicionais como a católica e a protestante histórica e a ascensão das igrejas evangélicas, particularmente as neopentecostais. Um dos fatores responsáveis por essa transformação é a adoção da Teologia da Prosperidade praticada pelos pastores das igrejas neopentecostais. Este trabalho propõe construir um estudo da Teologia da Prosperidade, apontando-a como um instrumento de sucesso utilizado pela igreja Universal do Reino de Deus para aumentar o seu quadro de fiéis. A análise do fenômeno religioso vai se dar sob a perspectiva teórica da Sociologia da Religião, conhecida por Teoria da Escolha Racional de Rodney Stark. Essa Teoria propõe a aplicação de teorias econômicas e da escolha racional para os fenômenos religiosos, levando em conta o pluralismo religioso presente no Brasil, onde a presença de um Estado laico garante a livre concorrência entre as firmas que oferecem serviços religiosos. Assim, criam-se condições para a explosão religiosa no país, e os especialistas devem oferecer um serviço que atenda à necessidade daquele que busca esse tipo de oferta, para sobreviverem à concorrência. A análise leva em consideração não apenas a demanda religiosa no campo religioso brasileiro, mas principalmente a oferta de bens religiosos dos especialistas da IURD

Cette thèse est un comparatisme religieux entre les pentecôtistes et les nganga à Libreville (Gabon). Autour de l’imaginaire du malheur, mis en exergue par l’expression endogène du «sang de l’iguane», nos spécialistes de l’infortune proposent sur le marché des religions, des traitements pour atteindre le salut. Pour rendre compte de la Weltanschauung librevilloise, les conceptions du corps, de la santé et de la maladie ont été interrogées. Cela a permis de mettre en évidence les « destructeurs » du corps, c'est-à-dire la démocratisation de la sorcellerie et la politique du ventre, mais également les pratiques religieuses utilisées pour combattre le «sang de l’iguane». Cette étude souligne aussi les théories profanes de la maladie et leur impact sur la réinterprétation des «maladies des Blancs» et celles des «Noirs». Ici, le corps est hybride, car les sources du « sang de l’iguane » et les techniques pour le combattre dérivent du mélange des imaginaires, fruit de la rencontre coloniale. / In order to understand what is the Weltanschauung of the body and its imaginery, the health and healing habitus process, we have made a survey among the medecine men and the pentecotists and the laymen. It appears that most of them suffer of the so-called "iguana's blood". Thus, we have found the causes of those who are destroying the bodies and who are responsible of "iguana's blood” and how to fight them. The dissertation is about the folk comprehension of disease and how it is divided in the city of Libreville: into “diseases of whites” and “diseases of blacks”. The specialists of misfortune propose some treatments of the body on the religious market in order to achieve healing and prosperity of any kind. The body is seen in Libreville as a hybrid, since the causes of "iguana's blood" and the tools needed to fight it, are found in the representations of both cultures of the postcolonial world.

Trust, cooperation and equal value. The purpose of the current study has been to present evidence of interracial bridging social capital between groups and individuals in South African small-town society. An ethnological field study has been executed by searching, observing and interviewing citizens at various meeting points in civil society where interracial interaction is taking place. The collected empirical data will be evaluated in relation to established theories regarding the importance of social capital in relation to political prospering of liberal democracies. This will be done in order to answer the question: in what way and in which spheres of South African society can evidence of bridging social capital be found? The discussion and conclusion will be dependent on to what extent bridging social capital is taking place in conjunction with interracial meetings. The research will be divided into three phases. The first phase will be presenting the idea of the research and the preparation of how it is going to be performed. The second phase demonstrates the execution of data gathering with the theories at its core. Finally, the third phase of the essay will be carried out by discussing the results and how it contributes to the existing science base (George and Bennet, 2005, p. 73). In conclusion, the study showed that bridging social capital is possible to find primarily in the spheres of education and Christian parishes close to communities where the middle and upper-class live.

Most theories that attempt to describe the relationship between corporate sustainability strategies and a company’s triple bottom line also make the assumption that there is insufficient evidence to produce generalizable conclusions. This study contributes to the overall body of knowledge, as there is a lack of significant generalizable knowledge on corporate sustainability strategies and a company’s triple bottom line. To provide a methodologically more rigorous review, we performed a meta-analysis on 18 scholarly articles from top-tier academic journals containing 64 experimental treatments that measured an observed (not self-reported) behavioural outcome, which yielded a sample size of 23,871 observations. Most studies combined multiple treatments, which preclude definitive conclusions on the most effective treatments. The findings suggest that there is a positive medium to strong relationship between sustainability-oriented strategies, for both reactive and proactive behaviours (Dyllick et al., 1997; Gminder et al., 2002), and a company’s “triple bottom line.” Furthermore, regardless of the firm type (e.g., multinational corporation or local establishment, emerging economy firm or developed nation business), proactive sustainability-oriented strategies tend to have a higher payoff than firms that adopt reactive sustainability-oriented strategies. This meta-analysis establishes a greater degree of certainty with respect to corporate sustainability strategies and a firm’s triple bottom line relationship than currently assumed by many business scholars. To conclude, the sustainability concept has significantly expanded the scope of measuring organizational performance according to economic, social, and environmental components (Robins, 2006), which are collectively described as the “triple bottom line.” Organizations have determined that specific products and processes can have serious environmental and social implications beyond providing typical economic benefits (Sarkis, 2001). Based on the results of this study, companies should develop more diversified sustainability strategies that will help them to identify and capture value (McMullen, 2001). The results demonstrate that sustainability can provide companies with a strategic advantage, which is vital for the organization’s long-term viability and success (Orlitzky et al., 2003). This study also examines the balance between reasonable return on investment and long-term organizational viability, which greatly impacts organizational decision-makers that contend with numerous stakeholder issues, pressure from environmental agencies, and increased social consciousness that affects workers, consumers, and communities. It supports the conclusion that being proactive in responding to these conflicting pressures and barriers helps organizations to achieve higher levels of performance.

由美國911事件作為分水嶺，重新界定了日本對於現代情報戰爭的認知，當今21世紀的國際社會儼然成為情報戰場，換言之，情報研究科學早已隨社會需要，發展成跨越學科範疇之複合性知識。日本二戰後在國際上先以強大的情報力穩扎經濟領域，然其后陷入失落的二十年，國際影響力亦隨之萎靡，致使日本政府遂行原有情報組織體制之調整，及相關情報政策實務之運行，皆成為安倍政權引領日本必經的荊棘之道。 本文研究重點界分四面向：其一、戰後日本國家安全機制的發展與轉變，記錄其所歷經重大事態時之因應模式，介紹其安保政策結構化之過程；其二、從內外環境分析日本成立國家安全會議之意涵，先交代「南北韓仇日遺緒」、「中國崛起論」等當今亞太局勢，分析日本國家安全保障會議何以在歷史遺題中為安保政策解套；其三、解構日本國家安全保障會議制度，分析日本政治結構與社會，研究日本國家安全保障會議在創立後，其行政職權上如何調整日本情報組織之運作；其四、以特定秘密保護法分析日本國家安全保障會議之角色，闡述安倍政權必然以情報需求達到社會控制之強化，進而實踐其安保戰略。 日本情報組織隨國際環境變化而沿革，歷經1990至2000年的轉型期後，其於2000年迄今已表現出擴張之型態。在安倍內閣的戰略藍圖中是要以首相官邸為核心，使其成為統籌國家安全保障政策之司令塔，而日本國家安全保障會議與國家安全保障局之設立，即是其鞏固中央集權，並使首相意志能主導日本復興的戰略。 / The September 11 terrorist attacks marked a watershed moment for the recognition and dispose of intelligence, in other words, the research of intelligence has become an interdisciplinary knowledge. After the Second World War, Japan has consolidated its economic power by sound espionage system. But Japan has later on lost its international impact after gone through 20-Year-Recession. This made an intractable way for Shinzo Abe to readjust and innovate the espionage system. The thesis includes four dimensions: First, focusing on the transformation of national security mechanism in Japan after the Second World War, and the structuralization of Security Policy. Second, analyzing the implication of the found of Japan’s National Security Council(NSC) from domestic and international factors. Third, destructuring the NSC , try to analyze the social and political structure in Japan. Forth, analyzing the role of NSC from the perspective of Secret Protection Law, which for Abe is a way to further control the society and carry out the security strategy. The intelligence organization in Japan proceeds as the international situation changed. Till now it has strengthened its power and influence after going through a period of transforming from 1990 to 2000. Among Abe’s strategic viewpoints, making Prime Minister’s Office as a core to unify national security is the top priority. The found of NSC and National Security Agency(NSA) is also a way for Abe to centralize the authority and to carry out his will, which can eventually lead to the revival of Japan.

Most theories that attempt to describe the relationship between corporate sustainability strategies and a company’s triple bottom line also make the assumption that there is insufficient evidence to produce generalizable conclusions. This study contributes to the overall body of knowledge, as there is a lack of significant generalizable knowledge on corporate sustainability strategies and a company’s triple bottom line. To provide a methodologically more rigorous review, we performed a meta-analysis on 18 scholarly articles from top-tier academic journals containing 64 experimental treatments that measured an observed (not self-reported) behavioural outcome, which yielded a sample size of 23,871 observations. Most studies combined multiple treatments, which preclude definitive conclusions on the most effective treatments. The findings suggest that there is a positive medium to strong relationship between sustainability-oriented strategies, for both reactive and proactive behaviours (Dyllick et al., 1997; Gminder et al., 2002), and a company’s “triple bottom line.” Furthermore, regardless of the firm type (e.g., multinational corporation or local establishment, emerging economy firm or developed nation business), proactive sustainability-oriented strategies tend to have a higher payoff than firms that adopt reactive sustainability-oriented strategies. This meta-analysis establishes a greater degree of certainty with respect to corporate sustainability strategies and a firm’s triple bottom line relationship than currently assumed by many business scholars. To conclude, the sustainability concept has significantly expanded the scope of measuring organizational performance according to economic, social, and environmental components (Robins, 2006), which are collectively described as the “triple bottom line.” Organizations have determined that specific products and processes can have serious environmental and social implications beyond providing typical economic benefits (Sarkis, 2001). Based on the results of this study, companies should develop more diversified sustainability strategies that will help them to identify and capture value (McMullen, 2001). The results demonstrate that sustainability can provide companies with a strategic advantage, which is vital for the organization’s long-term viability and success (Orlitzky et al., 2003). This study also examines the balance between reasonable return on investment and long-term organizational viability, which greatly impacts organizational decision-makers that contend with numerous stakeholder issues, pressure from environmental agencies, and increased social consciousness that affects workers, consumers, and communities. It supports the conclusion that being proactive in responding to these conflicting pressures and barriers helps organizations to achieve higher levels of performance.

Thesis (M.A.)--Miami University, Dept. of Comparative Religion, 2006. / Title from first page of PDF document. Includes bibliographical references (p. 84-87).