This thesis compares afterwar fates of three noblemen from the foothills of the Šumava mountains - prince Joseph Windischgrätz, Otomar von Pelikan and Georg Heintschel von Heinegg. These noblemen share a few characteristics. Except being members of the royalty, their mother tongue was German and they all had similarly huge property in a size of a few hundreds hectares. These estates were situated in the not so fertile area of the Šumava foothills. Since all three men were noblemen, after 1918, they felt as being strangers in their own country. This impression was even stronger on their Šumava manor farm estates which were situated in predominantly Czech areas with German minority. Each of the men reacted differently to his uprootedness - Georg Heintschel was involved in the Austrian Fatherland Front and he later entered NSDAP and was a dedicated Nazi member. After the war, he was for this sentenced to death. Pelikan pinned his hopes on Sudeten German movement and entered SdP and during the so-called second republic also into NSDAP. However, already in the beginning of the war he started to temper his opinions and at the end he used his position in the Nazi hierarchy for helping people. Pelikan represents an example of an equivocal collaboration in this thesis. Pelikan's afterwar trial lacks verdict because...

In the current globalisation of the planet, Indigenous peoples are attempting to reclaim their lands from extraction and natural disruptions due to new sustainable energy projects and dam constructions. This study is exploring how choreography and dance are addressing the issue of exploitation of land and bodies, directly weaving together ideas of ancestry and indigeneity through gathered testimonies from three Indigenous choreographers. The work allows for activist ideas to shift the perspective on humans’ relationship to soil and its emancipation from coloniality by acknowledging the ancestral body as an intrinsic, lived experience within the Indigenous choreographer. Positioning the study in relation to critical artistic practice, the text is proposing an opportunity for the reader to explore the link between bodily rights, minority politics and soil, thus revealing how the reconstruction of ancestral memories and movement can remind us how to repatriate our dismantled and dislocated history. By finding ways of connecting choreography to agency over body and indigeneity, this work is exploring how dance can constitute Indigenous connectedness and how testimonies by these choreographers are passed on through their embodied experiences of indigeneity, ritual, repatriation and recognition of the Indigenous body. / <p>Presentationerna av examensarbetet 31 Maj 2021 skedde på Zoom, online på grund av covid-19</p>

This Master's degree thesis focus on introducing collective blame from the psychological point of view. The theoretical part begins by defining the phenomena in general, including the context of its occurrence. The key chapter follows, focusing on the mechanism of collective blame attribution, its model, theories, and approaches. Following chapter describes the intercultural comparison of collective blame. Next part address the related phenomena (vicarious retribution, collective punishments etc.). The final chapter is related to interventions in the context of collective blame phenomena. The experimental part focuses on the mechanism of collective blame in relation to relevant moderating factors, based on previous studies. The research itself is a replication study, following the work of Denson et al. (2006). It is a correlation study that mainly focuses on whether membership in different types of groups is related to different levels of assigned collective blame, and also to explore which other included variables are correlating with collective blame attribution. The research data were collected through an online questionnaire. Respondents were mostly recruited through the database of the PLESS laboratory. Our research's result mainly confirms the result of the original study from Denson et al....

Summaries in English and German / Text in German / The question is dealt with, whether or not the calls to joy in the book of Qoheleth are dependend from another source. Seven key-texts are taken as a basis (2:24-26; 3:12.13; 3:22; 5:17-19; 8:15; 9:7-10; 11,7-12,7) which have the form of ::titl"[i'~]-sayings and share the root "1.liU. Three further texts (2:1-11; 6:9; 7:14) are also relevant. In the exegesis the content, reasoning and contextual function of these texts are analyzed. Qoheleth quotes, comments on and corrects traditional views of wisdom. He sets them in polar structured arguments in which the calls to joy are significant since the arguments always lead to a double conclusion: a vanity statement and an ethical instruction. The latter form the books teaching on wisdom which consists of joy and the fear of God. In this way the calls to joy in the key texts function as a refrain which increases as the book progresses and becomes the main message. The theme of the joy of life is next examined in Old Testament, Egyptian, ancient Near Eastern, Greek and apocryphal texts. These leads to the conclusion that the call to joy in the book of Qoheleth comes closest to the Egyptian "heretical" harper's songs. These texts agree not only in the content and reasoning of joy, but also in the use of idioms und comparisons. These occur not just in the key texts but throughout the whole book. The "heretical" harper's songs were originally used in the cult of the dead. Later they were used at feasts and banquets. This makes it possible to interpret them in the same Egyptian complex of tradition as other belletristic texts, especially love songs. They can therefore be assigned with the calls to joy to the genre of feast and banquet poetry. Since the adoption of the Jove songs in the Song of Songs has already been shown, the same can now be said for the harper's songs. Presumably this happened through Canaanite influences in premonarchic times. / Es wird der Frage nachgegangen, ob in den Aufforderungen zur Lebensfreude des Buches Kohelet eine Vorlage rezipiert worden ist. Dazu werden sieben Kerntexte (2,24-26; 3,12.13; 3,22; 5,17-19; 8,15; 9,7-10; 11,7-12,7) zugrunde gelegt, welche durch die Wurzel n~tu und die Form des l11'"[1'~]-Spruchs miteinander verbunden sind. Drei weitere Texte gehiiren der Sache nach dazu (2,1-11; 6,9; 7,14). Diese Texte werden exegesiert, um sie nach ihren Inhalten, Begriindungen und ihrer kontextualen Funktion zu erfassen. Der Verfasser des Buches Kohelet zitiert, kommentiert und korrigiert traditionelle Ansichten der Weisheit. Dazu stellt er sie in polar strukturierte Argumentationseinheiten, in welchen die Aufforderungen zur Lebensfreude Signifikanz haben, da diese Argumentationseinheiten jeweils auf eine Nichtigkeitsaussage und eine ethische Anweisung hinaus laufen. Letzere bildet die Lebenslehre des Buches, die auf den Sii.ulen Lebensfreude und Gottesfurcht fuBt. Dabei bilden die Kerntexte der Lebensfreude einen Refrain, der im Fortgang des Buches gesteigert wird und am Ende als Hauptanliegen hervortritt. Dem Motiv der Lebensfreude wird daraufhin in alttestamentlichen, ii.gyptischen, altorientalischen, griechischen und apokryphen Texten nachgegangen. Dabei stellt sich heraus, da8 die Aufforderungen zur Lebensfreude im Buch Kohelet die griiBte Nii.he zu den "haretischen" Harfnerliedern Agyptens aufweisen. Zu diesen Texten gibt es Ubereinstimmungen nicht nur in den Inhalten und Beweggriinden des Lebensgenusses, sondern auch in der Verwendung einzelner Idiome und Vergleiche, und zwar nicht nur in den Kerntexten, sondern verstreut im Buch. In der Verwendungssituation der "hii.retischen" Harfnerlieder Iii.flt sich eine Verschiebung vom Totenkult zu Fest und Gelage aufzeigen. Dariiberhinaus lassen sie sich in Agypten in einen Traditionskomplex mit anderen Texten der schiinen Literatur, insbesondere den ii.gyptischen Liebesliedern stellen. So kann eine gemeinsame Gattungszuweisung mit den Aufforderungen zur Lebensfreude in der Fest- und Gelagepoesie erfolgen. Da fiir die Liebeslieder eine alttestamentliche Rezeption schon wahrscheinlich gemacht worden ist, kann diese nun auf die Harfnerlieder ausgedehnt werden. Dieser Traditionsweg verlief vermutlich iiber kanaanii.ische Vermittlung in vormonarchischer Zeit. / D.Th.(Old Testament)

Summaries in English and German / Text in German / The question is dealt with, whether or not the calls to joy in the book of Qoheleth are dependend from another source. Seven key-texts are taken as a basis (2:24-26; 3:12.13; 3:22; 5:17-19; 8:15; 9:7-10; 11,7-12,7) which have the form of ::titl"[i'~]-sayings and share the root "1.liU. Three further texts (2:1-11; 6:9; 7:14) are also relevant. In the exegesis the content, reasoning and contextual function of these texts are analyzed. Qoheleth quotes, comments on and corrects traditional views of wisdom. He sets them in polar structured arguments in which the calls to joy are significant since the arguments always lead to a double conclusion: a vanity statement and an ethical instruction. The latter form the books teaching on wisdom which consists of joy and the fear of God. In this way the calls to joy in the key texts function as a refrain which increases as the book progresses and becomes the main message. The theme of the joy of life is next examined in Old Testament, Egyptian, ancient Near Eastern, Greek and apocryphal texts. These leads to the conclusion that the call to joy in the book of Qoheleth comes closest to the Egyptian "heretical" harper's songs. These texts agree not only in the content and reasoning of joy, but also in the use of idioms und comparisons. These occur not just in the key texts but throughout the whole book. The "heretical" harper's songs were originally used in the cult of the dead. Later they were used at feasts and banquets. This makes it possible to interpret them in the same Egyptian complex of tradition as other belletristic texts, especially love songs. They can therefore be assigned with the calls to joy to the genre of feast and banquet poetry. Since the adoption of the Jove songs in the Song of Songs has already been shown, the same can now be said for the harper's songs. Presumably this happened through Canaanite influences in premonarchic times. / Es wird der Frage nachgegangen, ob in den Aufforderungen zur Lebensfreude des Buches Kohelet eine Vorlage rezipiert worden ist. Dazu werden sieben Kerntexte (2,24-26; 3,12.13; 3,22; 5,17-19; 8,15; 9,7-10; 11,7-12,7) zugrunde gelegt, welche durch die Wurzel n~tu und die Form des l11'"[1'~]-Spruchs miteinander verbunden sind. Drei weitere Texte gehiiren der Sache nach dazu (2,1-11; 6,9; 7,14). Diese Texte werden exegesiert, um sie nach ihren Inhalten, Begriindungen und ihrer kontextualen Funktion zu erfassen. Der Verfasser des Buches Kohelet zitiert, kommentiert und korrigiert traditionelle Ansichten der Weisheit. Dazu stellt er sie in polar strukturierte Argumentationseinheiten, in welchen die Aufforderungen zur Lebensfreude Signifikanz haben, da diese Argumentationseinheiten jeweils auf eine Nichtigkeitsaussage und eine ethische Anweisung hinaus laufen. Letzere bildet die Lebenslehre des Buches, die auf den Sii.ulen Lebensfreude und Gottesfurcht fuBt. Dabei bilden die Kerntexte der Lebensfreude einen Refrain, der im Fortgang des Buches gesteigert wird und am Ende als Hauptanliegen hervortritt. Dem Motiv der Lebensfreude wird daraufhin in alttestamentlichen, ii.gyptischen, altorientalischen, griechischen und apokryphen Texten nachgegangen. Dabei stellt sich heraus, da8 die Aufforderungen zur Lebensfreude im Buch Kohelet die griiBte Nii.he zu den "haretischen" Harfnerliedern Agyptens aufweisen. Zu diesen Texten gibt es Ubereinstimmungen nicht nur in den Inhalten und Beweggriinden des Lebensgenusses, sondern auch in der Verwendung einzelner Idiome und Vergleiche, und zwar nicht nur in den Kerntexten, sondern verstreut im Buch. In der Verwendungssituation der "hii.retischen" Harfnerlieder Iii.flt sich eine Verschiebung vom Totenkult zu Fest und Gelage aufzeigen. Dariiberhinaus lassen sie sich in Agypten in einen Traditionskomplex mit anderen Texten der schiinen Literatur, insbesondere den ii.gyptischen Liebesliedern stellen. So kann eine gemeinsame Gattungszuweisung mit den Aufforderungen zur Lebensfreude in der Fest- und Gelagepoesie erfolgen. Da fiir die Liebeslieder eine alttestamentliche Rezeption schon wahrscheinlich gemacht worden ist, kann diese nun auf die Harfnerlieder ausgedehnt werden. Dieser Traditionsweg verlief vermutlich iiber kanaanii.ische Vermittlung in vormonarchischer Zeit. / D.Th.(Old Testament)

Presented diploma thesis focuses on research and analysis of the only decoration founded in the name of the Protectorate of Bohemia and Moravia. It is not only focusing on the timeframe of the Second World War, but it also tracks the phenomenon of civil decorations and medals across entire modern Czech history. The main research question is following: why was not the preceding First Czechoslovak Republic creating similar institutions and why after 1945, or more precisely 1948, the time has come to create enormous inflation of them. The main aim of the thesis is to define the Honour Shield of the Protectorate of Bohemia and Moravia as probably the very first civil decoration of modern Czech history. The thesis is not only focusing on the period of the occupation (1944-45), when the decoration was distributed. It also concentrates in detail on the previous thinking of the Nazi occupation authorities, which then resulted in founding of the decoration, together with the postwar retribution, with which were the awarded people confronted after 1945. The thesis is modifying so far common purely phaleristical approach to the topic, which it is supplementing with wider context. It is assessing the reaction of the Czech population on this particular award and on the term of honour, which it was supposed to...

This dissertation argues that transatlantic abolitionists used the Bible to condemn American slavery as a national sin that would be punished by God. In a chronological series of thematic chapters, it demonstrates how abolitionists developed a sustained critique of American slavery at its various developing stages from the American Revolution to the Civil War. In its analysis of abolitionist anti-slavery arguments, “The Bible Against Slavery” focuses on sources that abolitionists generated. In their books, sermons, and addresses they arraigned the oppressive aspects of American slavery. This study shows how American and British abolitionists applied biblical precepts to define the maltreatment of African Americans as sins not only against the enslaved, but also against God. The issues abolitionists exposed to biblical scrutiny, and that are analyzed in this dissertation, correlate with recent scholarly treatments of American slavery. American slavery evolved in the period bracketed by the American Revolution and the Civil War. From 1790 to 1808 American slavery transitioned from reliance on the international slave trade to a domestic market. Abolitionists’ anti-slavery arguments likewise transitioned from focusing on the maltreatment of the immigrant, widow and orphan, to a focus on the proliferation of the sexual exploitation of women and the destruction of African American families. Abolitionists challenged every evolutionary step of American slavery. They argued that slavery was responsible for the destruction of American cities and the split of the British Empire during the crisis of the Revolution. They also denounced the constitutional compromises that protected slavery for 78 years, they challenged its spread westward, decried its dehumanization and sexual exploitation of African Americans, and its destruction of African American families. They galvanized a generation of women anti-slavery activists that launched the feminist movement. Abolitionists’ prediction, meanwhile, that divine retribution would come remained constant. Abolitionists produced such a prodigious body of biblical anti-slavery literature that by the Civil War, their arguments were echoed among northern pastors and even President Abraham Lincoln.

One of the most important questions facing legal philosophers concerns the legitimacy of state institutions of legal punishment which visit citizens who have broken the law with condemnation and hard treatment. The purpose of this thesis is to attempt to answer the question of how we ought to respond to criminal offenders whose guilt has been established. The Canadian approach to criminal sentencing is evaluated, as are prominent restorative justice sentencing models. A novel composite-aims restorative justice model of responding to convicted offenders is introduced and the model’s aims and limits are specified. The thesis attempts to establish that a composite-aims model which encompasses certain restorative justice values and processes can provide a desirable framework for responding to convicted offenders. The implication for Canadian criminal justice policy is that the practice of applying punitive sanctions that are proportional to the moral gravity of the criminal offence should be abandoned in favour of a model based on securing censure, amends, crime control and reformation.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-02-23T19:15:40Z No. of bitstreams: 1 Wellington2.pdf: 1778614 bytes, checksum: 94c14738c09b9b9e5c6adcb85a3227e6 (MD5) / Made available in DSpace on 2017-02-23T19:15:40Z (GMT). No. of bitstreams: 1 Wellington2.pdf: 1778614 bytes, checksum: 94c14738c09b9b9e5c6adcb85a3227e6 (MD5) Previous issue date: 2015-09-15 / The book of Job belongs to the wisdom literature of Israel. Its content is a big debate among scholars. These formed an educated segment of the population: read and write. Wisdom was too valued and seen as prudent guidance for life. The Job 1-2 text belongs to the part of the book frame with Chapters 42.12-17. These frames were not born in the book was probably written in the fifth century BC, in the post-exilic period, during the rule of the Persians. But probably born in the tenth century BC Since its greatest value occurred at the junction of its history in the post-exile since the Persian empire brought profound changes to the lives of the people in Judah. Despite the apparent tolerance on the part of their leaders, they They have created very effective methods to achieve their goals on the subject peoples. Through a strong bureaucracy, fiscal and military controlled and guaranteed the order and the payment of taxes. The temple became the intermediary between the empire and the people. The economy and society were structured as the Persian tax regime. This economic and administrative policy favored the enrichment of the dominant sectors, and consequently the increasing impoverishment of the peasantry. The priests were leaders of the people and the theology of retribution became very strong at that time. It is from experience and observation of reality that comes from a resistance movement to the theology of retribution. At that moment stand women who courageously open their mouths and impose themselves in front of an oppressive view of Judah Temple who was abusing offers so that this form of billing could pass on the taxes owed to the empire. In chapter 2.9, Job's wife screams against this oppression before an abusive theology, leaving their mark here for the story that something was wrong in the post-exilic religion. His intention is to show that text through reality because they do not agree with the statements of the priests of the temple who hold this theology, on the infallible punishment for the rich wicked and the suffering of the poor and of women as punishment indication. KEYWORDS: Job, / O livro de Jó pertence à literatura sapiencial de Israel. Seu conteúdo é um grande debate entre sábios. Estes formavam um segmento educado da população: sabiam ler e escrever. A sabedoria era demasiadamente valorizada e concebida como orientação prudente para a vida. O texto de Jó 1-2 pertence à parte da moldura do livro juntamente com os capítulos 42.12-17. Estas molduras não nasceram no livro que provavelmente foi escrito no século V a.C., no período pós-exílio, durante a dominação dos persas. Mas provavelmente nasceram no século X a.C. Sendo que seu valor maior se deu na junção de sua história no pós-exílio, pois o império persa trouxe profundas modificações para a vida do povo em Judá. Apesar da aparente tolerância por parte de seus governantes, eles criaram métodos muito eficazes para alcançar seus objetivos sobre os povos submetidos. Através de um forte aparelho burocrático, fiscal e militar controlavame garantiam a ordem e o pagamento de tributos. O templo tornou-se o intermediário entre o império e o povo. A economia e a sociedade se estruturaram conforme o regime imposto pelos persas. Essa política econômica e administrativa favorecia o enriquecimento dos setores dominantes, e consequentemente o empobrecimento cada vez maior dos camponeses. Os sacerdotes eram lideres do povo e a teologia da retribuição se fortaleceu muito nessa época. É a partir da experiência e da observação da realidade que se origina um movimento de resistência à teologia da retribuição. Nesse momento se destacam as mulheres que corajosamente abrem suas bocas e se impõem diante de uma visão opressora do Templo de Judá que estava abusando das ofertas para que dessa forma de cobrança pudesse repassar os impostos devidos ao império. No capítulo 2,9, a mulher de Jó grita contra essa opressão diante de uma Teologia abusiva, deixando aqui sua marca para a história de que algo estava errado na religião pós-exílica. Sua intenção nesse texto é mostrar através da realidade, porque não concorda com as afirmações dos sacerdotes do templo que defendem essa teologia, sobre o castigo infalível para os ímpios ricos e sobre o sofrimento dos pobres e das mulheres como indicação de castigo.

Essa dissertação tem como objetivo apresentar uma análise acerca do comportamento do delinqüente em relação ao quantum de pena previsto no Código Penal brasileiro, possuindo como fundamento a teoria economicista do crime e a legislação penal apresentada. Parte-se, em um primeiro momento, para uma explicação da evolução da sanção penal, destacando as teorias que explicam as finalidades das penas. Dá-se ênfase a dois grandes grupos teóricos: teorias absolutas da pena, que utilizam a pena como um juízo de reprovação/retribuição, e as teorias relativas da pena, que fazem da sanção penal um instrumento para impedir que novos crimes aconteçam (prevenção). Na seqüência, apresentase o modelo econômico básico do crime, desenvolvido por Becker (1968) e seus fundamentos teóricos em Beccaria (1764), em Bentham (1781) e na teoria da escolha racional. Esclarece-se que o modelo economicista do crime enquadra-se entre as teorias relativas da pena (prevenção). Ressalta-se que o instituto da pena é um dos principais mecanismos que o Estado possui para alterar o comportamento de potenciais infratores. Explica-se que o sistema criminal brasileiro estabelece como finalidade da pena tanto a reprovação quanto a prevenção. No entanto, considerando que o delinqüente é um ser racional, capaz de antecipar a quantidade de pena a que estaria sujeito caso fosse capturado e condenado, conclui-se que a pena, no contexto da legislação brasileira, perde a sua finalidade precípua de prevenção, uma vez que o agente criminoso constata que seu custo “real” é menor que seu custo “potencial”. Dessa maneira, embora no sistema criminal nacional, a pena possua como fim a reprovação e a prevenção, percebe-se reduzidas as suas características de prevenção, fazendo realmente do crime uma outra atividade, passível de ser realizada por aqueles que assim desejarem. / The goal of this work is to present an analysis concerning the criminal's behavior in relation to the quantity of punishment foreseen in the Brazilian Penal Code, having as fundaments the economic theory of crime and the penal legislation presented. In a first moment, it does an explanation of the evolution of the penal sanction, pointing out the theories that explain the purposes of the punishment. It does emphasis for two great theoretical groups: absolute theories of the punishment, that it uses the penalty as retribution, and the relative theories of the punishment, that it utilizes the penal sanction as an instrument to impede that new crimes happen (prevention). In the sequence, it presents the economic basic model of crime, developed by Becker (1968) and their theoretical fundaments in Beccaria (1764), in Bentham (1781) and in the theory of the rational choice. It is explained that the economic model of crime is framed among the relative theories of the punishment (prevention). It shows that the institute of the punishment is one of the main mechanisms that the State uses to alter the potentials offenders' behavior. It is explained that the Brazilian criminal system establishes as purpose of the punishment as much the retribution as the prevention. However, considering that the criminal is a rational being, capable to anticipate the amount of punishment that would be subject case was captured and convict, it concludes that the penality, in the context of the Brazilian legislation, loses its essential purpose of prevention, once the criminal agent verifies that his "real" cost is smaller than his "potential" cost. In this way, even though in the national criminal system, the punishment has as purpose the retribution and the prevention, it is possible to note that the characteristics of the prevention have been reduced, making the crime as one other activity, susceptible to be accomplished by those who want to do that.