A corpus of terms for human beings collected from 18th century novels is studied from a broad sociolinguistic perspective. A summary of recent linguistic theories and a survey of 18th century culture and society are provided as background. The basic assumption is that the meaning of words is dependent on human beings and their society and that shifts in meaning are linked to changes in attitudes, culture and social structure. Terms used for men and women therefore mirror the concepts of 'male' and 'female' in a society. Gender differences found in various semantic fields are presented and discussed. Prototypes for certain terms are suggested by means of frame analysis. Sense developments are traced and related to societal changes. Differences in male and female usage are discussed. The findings are analyzed in terms of the following contrasts within the concepts of 'male' and 'female': spirit/matter; power/dependency; active/passive; varied/limited. / digitalisering@umu

Enligt statistik föreligger det en högre frekvens av tonårsfödslar i detta specifika brukssamhälle i jämförelse med en närliggande mellanstorstad.  Det existerar ofta en speciell bruksanda i brukssamhällen där arbete många gånger föredras framför utbildning. Uppmuntrar denna mentalitet till att skaffa barn i ung ålder och vilken betydelse och påverkan har mödrarnas ålder vid barnafödande? Skapar tonårsmammorna sin identitet genom att reproducera mödrarnas livsstil? För att ta reda på detta har fem tonårsmammor blivit intervjuade och fått lämna sin livsberättelse. Intervjufrågorna var uppdelade i tematisk ordning för att få en följsam berättelse. En professionell person som är anställd i en stödgrupp på orten har blivit intervjuad för att få en nyanserad bild av tonårsmammornas situation. Analysen av intervjuerna är genomförd med hjälp av teorier av Skeggs, Angelöw & Jonsson och Giddens om respektabilitet, roller och identitet. I forskningsprocessen upptäcktes vissa tydliga mönster gällande barnafödande och utbildningsnivå. De flesta tonårsmammorna hade mödrar som skaffat barn när de var i tonåren. De flest unga mammorna och deras föräldrar saknade eftergymnasial utbildning. Kulturen och den norm som råder i brukssamhället uppmuntrar ungdomar att skaffa barn tidigt. / According to statistics, there is a higher rate of teenage births in this specific industrial community in comparison with the big city. There is often a special spirit of the mining communities where work is preferred more often than education. Does this mentality encourages having children at a young age and which meaning and influence do their mother’s age at childbirth. Creates teenage mothers their identity by reproducing maternal lifestyle. To find this out, five teenage mothers had been surveyed and they left theirs life story. The interview questions were divided into thematic order to get a smooth narrative. A professional person who is employed in a support group in the community has been interviewed to get a balanced picture of teenage mothers' situation. The analysis of the interviews implemented with using theories of Skeggs, Angelöw & Jonsson, and Giddens on respectability, roles and identity. The research discovered some clear patterns concerning child bearing and education. Most teenage mothers were mothers who had children when they were in their teens. The most of the young mothers and their parents had no post-secondary education. In the industrial community, the culture and the norms  encourages young people to have children earlier.

<p>Som blivande lärare har vi många gånger funderat på om elever kan vara inkluderande med samtidigt vara exkluderade i den gemensamma grupp en klass bildar. Inkludering har i detta arbete fått betydelsen att vara en social företeelse som innebär gemenskap,</p><p>delaktighet och trygghet. Syftet med studien blev därmed att utröna vad det är som gör att elever känner sig inkluderade respektive exkluderade i gemenskapen i skolan. I den teoretiska bakgrunden presenteras tanken med en skola för alla samt vad inkludering</p><p>som social företeelse innebär. Studien är baserade på en narrativ metod där tolkning av elevers berättelser om gemenskapen i skolan är en del av arbetet. Resultatet visade att gemenskapen i klassen, kamrater, lärare, aktiviteter i klassrum och på skolgården är</p><p>faktorer som påverkar känslan av att vara inkluderade respektive exkluderad. Generellt sett upplever sig alla elever vara trygga i klassrummet och på skolan. Även om eleverna ansåg att ingen i klassen var utanför var det några elever som ansåg sig själva vara</p><p>detta. Om lärare i en skolverksamhet tar för givet att en elev är inkluderad i gemenskapen men inte är det kan det vara förödande för den eleven. Detta medför att lärare kontinuerligt bör granska de sociala relationerna mellan eleverna. Grupparbeten där samarbete är det övergripande syftet är något som kan stärka elevernas acceptans</p><p>för varandras olikheter vilket kan leda till en bättre gruppgemenskap.</p> / <p>As proposed teachers, we have often speculated on if pupils can be included respectively excluded in that common group a class forms. Inclusion has in this work got the meaning of being a social phenomenon that means spirit of togetherness,participation and wellbeing. The aim with the study became thereby to find out what it</p><p>is that makes pupils feel included respectively excluded in the spirit of togetherness within their school. In the theoretical background, the thought with a school for everyone is presented and what inclusion as social phenomenon means. The study is based on narrative method where interpretation of pupils' stories is a part of the work. The result showed that the spirit of togetherness in the class, friends, teachers, activities in the classroom and on the playground are factors that involve the feeling of being included respectively excluded. All the pupils generally experience themselves to be safe in the classroom and on the school. Although the pupils wrote that nobody in their class where left outside, being out of it, some pupils regarded themselves to be this. If</p><p>teachers in a school take for granted that a pupil is included in the spirit of togetherness, but is not, it can be devastating for that pupil. This means that teachers continuous should check the social relationships between the pupils. Groupwork where cooperation</p><p>is the overall aim is something that can strengthen the students' acceptance for each others differences which can lead to a better group spirit.</p>

Thesis (Ph. D.)--Lehigh University, 2003. / Includes vita. Includes bibliographical references (leaves 183-199).

Según Dilthey, el análisis formalista llevado adelante por la gnoseología de Kant no logra comprender el mundo humano, por su parte, Hegel si aborda al hombre histórico, pero subsume su mundo al despliegue de la razón o el saber absoluto. El proyecto de una fundamentación de las ciencias del espíritu llevado adelante por Dilthey busca adentrarse en el mundo humano concibiéndolo como el conjunto de manifestaciones objetivadas de la vida. Kant y Hegel se convierten en sus interlocutores, pero también Comte con quien se enfrenta en pos de fundamentar la autonomía metodológica de las ciencias del espíritu. Sostengo que la noción tardía de «espíritu objetivo», que Dilthey toma de Hegel, pero que la concibe como el devenir de la vida política y cultural, permite releer toda la filosofía de Dilthey con otra perspectiva. El presente estudio no busca realizar un análisis comparativo entre Dilthey y Hegel, sino partir de la recepción que el primero hace del segundo a los efectos de comprender su filosofía. En este sentido, para Dilthey el «espíritu objetivo» está constituido por el conjunto de las organizaciones exteriores de la sociedad –la estructura político-jurídica de la sociedad- y por las formas culturales como arte, religión y filosofía. El hombre es quien, según Dilthey, produce estas instituciones las cuales a su vez le anteceden y le sucederán en su existencia. En este sentido Dilthey concibe al hombre como un ser histórico y un «punto de cruce» de las distintas objetivaciones históricas. Este mundo compartido es el mundo histórico –expresado a través de las nociones como Gemeinsamkeit, objektive Geist, verwebt y kreuzungspunkt-, aquel que contiene el conjunto de experiencia de vidas acumuladas y las expectativas de futuro. En síntesis, se sostiene que para Dilthey el mundo es manifestación objetiva de la vida –fenomenología del espíritu-, siendo el espíritu objetivo o la vida objetivada, un producto del devenir de la vida humana. Es decir, en el mundo histórico actúan individuos -dotados de voluntad- en una conexión estructural con su entorno, como «puntos de cruce» de las distintas objetivaciones. Es decir, la preocupación histórico-sistemática diltheyana gira en torno al tema del hombre –sujeto individual, «punto de cruce»- y lo socio-histórico –mundo intersubjetivo y espíritu objetivo, manifestación objetivada de la vida-. Así, el hombre juega, para Dilthey, un papel central en la historia y en el despliegue de la vida. Todos los estudios gnoseológicos, epistemológicos, históricos y toda fundamentación sistemática es producto de las conexiones de vida. La importancia de los individuos, sus propias manifestaciones de vida y el «espíritu objetivo» -centros de análisis de las ciencias del espíritu-, permite comprender a la filosofía diltheyana como una filosofía de la intersubjetividad, en oposición a las interpretaciones clásicas que hacían que ella cayera en un psicologismo-empático. Asimismo, el plano de la exteriorización de las acciones individuales y sociales le permite a Dilthey encontrar un saber objetivo para las ciencias del espíritu. / Dilthey points out that while the formalist analysis carried out by Kant's gnoseology fails to understand the human world, Hegel does speak about the historical man, but subsumes his world to the manifestation of reason or absolute knowledge. The project of a foundation of the Geisteswissenschaften carried out by Dilthey seeks to penetrate the human world conceiving it as a set of objectified manifestations of life. Kant and Hegel become their interlocutors, but also Comte with whom Dilthey face in order to sustain the methodical autonomy foundation of the Geisteswissenschaften. I assume that the late notion of "objektive Geist", which Dilthey takes from Hegel, but which he sees as the process/activity of the political and cultural life, allows for a rereading of the whole philosophy of Dilthey in a new perspective. This study does not seek to make a comparative analysis between Dilthey and Hegel, but to set a starting point from/of go along the im put that the first author makes over the latter so as to understand his philosophy. In this regard, for Dilthey, the "objektive Geist" is constituted by the external organizations of society (political-legal structure of society) and the cultural forms as art, religion and philosophy. It is man who, according to Dilthey, produces these institutions, which precede and will surpass the existence of the individual man. Dilthey conceives man as a historical being and as a "crossing point" of the various historical objectifications. This shared world is the historical-world (expressed through the notions of Gemeinsamkeit, objektive Geist, verwebt and kreuzungspunkt), that which contains all the accumulated life experience and future expectations. In short, it is argued that for Dilthey the world is objective manifestation of life (phenomenology of Geist) being objektive Geist or objectified life a product of the manifestation of human life. I.e, in the historical world individuals act -gifted with will- in a structural connection with their environment, as "crossing points" of different objectifications. That is, the historical and systematic Diltheyan concern revolves around the theme of man (individual subject, «crossing point») and the socio-historical world (intersubjective world, objektive Geist, objectified manifestation of life). So, the man plays, for Dilthey, a central role in the history and in the manifestation of life. All gnoseological, epistemological, historical studies and any systematic foundation is a product of life connections. The importance of individuals, their own expressions of life and the «objektive Geist» (the centre of analysis of de Geisteswissenschaften), enable a better understanding of Dilthey's philosophy as a philosophy of intersubjectivity, as opposed to classical interpretations that made its fell into a psychologism-empathetic study. Furthermore, the level of externalization of individual and social actions allows Dilthey to find objective knowledge for the Geisteswissenschaften.

The team works in present time – one of basic subject in the success work. The team work are innovatory and honesty to community and they needs. It tools for creation the success organization. The goal of analysis - determine present situation of the team work in High schools at Alytus region using by comparable analysis and make up the pattern of the team work. Work has two parts. First part is analysis of academic managing literature. Ground of that had been achieved conception party and team. To highlighted them internals and features. Analyzed group tend to the team and them components of effectiveness. By this method of generalization had been used for analysis on researches data of interpretation. Resuming analysis of academic managing literature, more important from the private achieves and requirements are social dependence to the team. The team as well is group of working peoples in which are a member is good for same achievements and for satisfaction individual’s requirements of each member. Only dynamic high school can made the dynamic service. Only with professional conception to present job could achieve perfect results. One of target for managers of high schools is create effectiveness, complete the team. Be sure that most of researching tasks in organization could be tending members. A leadership should regard to his worker motivation. If manager want to change worker treatment, he should choose appropriate motivation means. In modern public development... [to full text]

Los estudios de esta tesis doctoral muestran la relación estrecha que existe en la Fenomenología del Espíritu entre el concepto hegeliano de experiencia, su concepción del absoluto y el impacto que tiene en ambos el desafío del escepticismo. La tesis general sostenida es que la confrontación de Hegel con el escepticismo es la clave de lectura más importante para la comprensión de la Introducción a la Fenomenología y por lo tanto del programa original de la obra. Más específicamente, se sostiene que la Introducción a la <i>Fenomenología del Espíritu</i> se encuentra filosóficamente constituida en atenta referencia a las objeciones que Gottlob Schulze había dirigido al incipiente idealismo de Jena en sus escritos de 1803 (<i>Aforismos sobre lo Absoluto</i>) y de 1805 (<i>Los momentos principales del modo escéptico de pensar acerca del conocimiento humano</i>). Se afirma aquí que Hegel revalorizó el escepticismo de Schulze, a tal punto que: a) los desafíos de Schulze son la principal provocación para un cambio de rumbo en los planes filosóficos de Hegel, esto es, el de comenzar por el problema del conocimiento antes de presentar su <i>Lógica</i>; b) las objeciones de Schulze constituyen los motivos decisivos que generan la ruptura entre Schelling y Hegel; c) a raíz de tales objeciones, Hegel relativiza en la Fenomenología la distinción tajante que había establecido entre antiguo y nuevo escepticismo en su escrito de 1802 (<i>Relación del escepticismo con la filosofía</i>); d) Hegel no sólo considera las objeciones del escéptico sino que se apropia y reformula algunas de sus ideas.En síntesis: los estudios que se exponen en esta tesis reconstruyen una polémica entre Hegel y Schulze. Esta reconstrucción puede aclarar la teoría de la experiencia que se encuentra en el texto de la Introducción a la <i>Fenomenología</i>. En cuanto al orden de la exposición, este trabajo doctoral comienza con una presentación de la concepción de Kant acerca de la experiencia, del límite del conocimiento humano y del absoluto, tal como aparecen en la <i>Crítica de la Razón Pura</i>, mostrando cómo ya en aquella obra el escepticismo juega un rol determinante (capítulo 1). A continuación, se exponen las ideas y los argumentos fundamentales del escrito hegeliano de 1802 sobre el escepticismo (capítulo 2). En el tercer capítulo se muestra la incertidumbre que tuvieron los lectores académicos, entre ellos Schulze, acerca de la autoría de la <i>Revista Crítica de Filosofía</i>, la cual era editada por Schelling y Hegel sin especificar la autoría de cada artículo, y en la que había sido publicado el escrito de Hegel. A esta situación se debe -según la presente tesis- que Schulze haya dirigido sus críticas a Schelling y no a Hegel. En los capítulos cuarto y quinto se exponen las tesis fundamentales que Schulze sostiene en los escritos mencionados de 1803 y 1805. El capítulo central, el sexto, consiste en un comentario de toda la Introducción a la <i>Fenomenología</i> a la luz del debate velado con Schulze y en atención particular al concepto hegeliano de experiencia. El último capítulo examina a grandes rasgos, a partir de lo demostrado, la concepción de Hegel sobre el escepticismo y sobre el concepto de experiencia en el resto de la <i>Fenomenología del Espíritu</i>. Se distingue un escepticismo estructural, que forma parte de la dinámica de la experiencia, de un escepticismo histórico que constituye una figura puntual del itinerario de la experiencia que hace la conciencia. En el mismo capítulo se considera el destino que tuvo el concepto de experiencia en el resto de la obra de Hegel y se concluye que sigue de cerca el destino de la Fenomenología y se indagan los motivos. También se examina sucintamente el papel del escepticismo en la <i>Ciencia de la Lógica</i> y en las <i>Lecciones de Historia de la Filosofía</i>. En las Conclusiones Finales de este trabajo doctoral se retoman en forma comparada y sintética las concepciones de Kant, de Schulze y de Hegel acerca de la experiencia, el límite, el absoluto y la libertad. / This doctoral work shows the strained relationship existing in Phenomenology of Spirit between the Hegelian concept of experience, his conception of the Absolute and the impact on both of the challenge of Scepticism. The thesis broadly maintains that Hegel's confrontation with Scepticism is the major key to understanding the Introduction to Phenomenology and, for that matter, the original scheme of the work. More specifically, it maintains that the Introduction to Phenomenology of Spirit finds itself philosophically based on specific references to the objections that Gottlob Schulze had directed toward the early idealism of Jena in his work of 1803 (Aphorisms about the Absolute) and of 1805 (The principal moments of the sceptic mode of thinking about human knowledge). This thesis strongly suggests that Hegel, revalued the scepticism of Schulze, to such a point that: a) the challenges of Schulze are the principal motivation for a change of direction in the philosophical stages of Hegel, suggesting that he began with the problem of knowledge before presenting his Logic; b) the objections of Schulze constitute the main reasons generating the rupture between Schelling and Hegel; c) at the root of such objections, Hegel revises in Phenomenology the clear cut distinction that he had established between ancient and new scepticism in his work of 1802 (On the relationship of scepticism to philosophy) ; d) Hegel not only considers the objections to scepticism but also he appropriates and reformulates some of Schulze's ideas. In synthesis: this thesis attempts to reconstruct a polemic between Hegel and Schulze. This reconstruction may clarify the theory of experience found in the Introduction to Phenomenology. This doctoral work is presented in the following order: it begins with an overview of Kant's notion of experience, from the limit of human knowledge and the absolute, which appears in the Critique of Pure Reason, showing how, already present in that work, Scepticism plays a determining role (Chapter One). Following this, the next chapter demonstrates the ideas and fundamental arguments of Hegelian writing from 1802 about Scepticism (Chapter Two). The third chapter discusses the uncertainty that scholars had, among them Schulze, about the authorship of the Critical Journal of Philosophy, which, even though edited by Schelling and Hegel, and containing the latter's writings, had no specific authorship ascribed to its contents. It was owing to this situation - argues this thesis - that Schulze would have directed his criticisms to Schelling and not to Hegel. Chapters Four and Five demonstrate the fundamental theses that Schulze sustained in his aforementioned work of 1803 and 1805. The central Chapter Six consists of a commentary on the Introduction to Phenomenology in the light of this veiled debate with Schulze, paying special attention to the Hegelian concept of experience. The last chapter outlines, from what has been shown, Hegel's ideas about Scepticism and the notion of experience in the rest of Phenomenology of Spirit. A structural scepticism, that forms part of the dynamic of experience, is here distinguished, from an historical scepticism that constitutes an identifiable component of the experience that makes the conscience. The same chapter considers the aim of the concept of experience in the rest of Hegel's works, and concludes that it closely follows the aim in Phenomenology, citing the reasons for this. Also explored, succinctly, is the role of Scepticism in Science of Logic, and Lectures on the History of Philosophy. The Final Conclusions of this doctoral work synthesise and compare the views of Kant, Schulze, and Hegel, on experience, the limit, the Absolute, and freedom.

Cette présente recherche vise à défendre le point de vue selon lequel le don de l’Esprit dans le récit de la Pentecôte (Ac 2, 1-13) s’interprète principalement comme l’investissement d’une puissance habilitant au témoignage. À cette fin, nous posons l’hypothèse que le contenu d’Ac 2, 17-21 est un axe fondamental de la théologie pneumatique de l’œuvre lucanienne, lequel interprète la manifestation pentecostale dans une perspective prophétique. La démonstration se fait par le biais d’une analyse rédactionnelle d’Ac 2, 17-21, une citation de Jl 3,1-5 insérée dans un discours explicatif de Pierre du phénomène pentecostal. Nous examinons d’abord le lieu d’inscription de ce passage dans l’œuvre lucanienne afin d’évaluer la valeur stratégique de son emplacement (chapitre 1). Nous étudions ensuite l’interprétation que fait Luc de cette prophétie pour en venir à la conclusion qu’il envisage l’intervention de l’Esprit essentiellement dans une perspective d’habilitation à la prophétie (chapitre 2). Nous vérifions cette première conclusion dans l’Évangile de Luc (chapitre 3); puis ensuite dans les Actes des Apôtres (chapitre 4). Nous en arrivons ainsi à établir un parallélisme entre les étapes initiatiques du ministère de Jésus dans le troisième évangile et celui des disciples dans les Actes, pour y découvrir que, dans les deux cas, l’effusion de l’Esprit habilite à l’activité prophétique. Le ministère des disciples s’inscrit de la sorte dans le prolongement de celui du Maître. Nous soutenons, en fait, que tout le discours pneumatique de l’Évangile de Luc converge vers l’effusion initiale de l’Esprit sur les disciples dans le récit pentecostal, d’une part, et que cette effusion jette un éclairage sur l’ensemble de l’œuvre missionnaire des Actes, d’autre part. Bref, le passage explicatif du phénomène pentecostal, en l’occurrence Ac 2, 17-21, met en lumière un axe central des perspectives de Luc sur l’Esprit : Il s’agit de l’Esprit de prophétie. Dans cette optique, l’effusion de l’Esprit à la Pentecôte s’interpréterait essentiellement comme l’investissement du croyant d’une puissance en vue du témoignage. / This present research argues that the gift of the Spirit in the Pentecost account (Ac 2.1-13) is to be understood as a source of empowerment for the task of witnessing. The thesis that I defend is that the passage of Ac 2.17-21 is in fact a fundamental axis of the pneumatic theology of Luke’s work, which in turn interprets the pentecostal gift as a prophetic endowment. I will demonstrate this affirmation by performing a redactional analysis of Ac 2.17-21, which is, in fact, a citation from Jl 3.1-5 quoted in Peter’s pentecostal speech whose purpose is to interpret the pneumatic phenomenon of Ac 2.1-13. I start by examining the specific position of Ac 2.17-21 in order to assess the strategic value of its location (chapter 1). I will then carefully look at how Luke interprets this prophecy, only to conclude that he understands the work of the Spirit mainly as a source of empowerment for a prophetic task (chapter 2). I will verify this conclusion throughout the Gospel of Luke (chapter 3), and then in the Acts of the Apostles (chapter 4). This exercise will bring to light an important parallel between the circumstances surrounding the inauguration of Jesus’ ministry in the Gospel of Luke and that of the disciples in Acts, which shows that, in both cases, the Spirit is given as a source of power for a prophetic ministry. The disciples’ ministry is therefore to be understood to lie in the continuity of the one of the Master. Consequently, we will see that all of the pneumatic discourse of Luke’s Gospel converges towards the initial outpouring of the Spirit on the disciples in the Pentecost account, and that this same passage subsequently sheds light on the missionary work in Acts. In short, the interpretative passage of the pentecostal phenomenon, Ac 2.17-21, brings to light a fundamental axis of Luke’s perspectives on the Sprit; It is the prophetic Spirit. The gift of Spirit at Pentecost is then in turn to be understood primarily as a prophetic endowment enabling the disciples to witness.

Martian clouds and dust play an important part of the radiative transfer and energy balance budget. To assist in fully understanding the impact of clouds and dust, the complete diurnal cycle needs to be characterized. One of the best methods to track diurnal variations on Mars is by measuring optical depth. The spatial and temporal trends of optical depth give insight into the dust and water cycles of the Martian atmosphere. Until now, spacecraft could only obtain optical depth during the day. In this thesis, nighttime images from the Mars Exploration Rover Spirit are used to calculate nighttime optical depth using photometric methods to capture star flux. Bright stars in well-known constellations are used in this analysis. The observed flux was compared to the expected flux to give nighttime optical depth values. The observed nighttime optical depth was consistently similar to the daytime optical depth values on both an individual image and sol-averaged basis. Recommendations are made going forward to use the Mars Science Laboratory Curiosity for conducting an optimal nighttime optical depth campaign to fully characterize the diurnal dust and water cycles of Mars. The Curiosity rover is well suited for nighttime imaging and can potentially provide valuable insight into the nighttime dust and cloud trends.

Peck’s view on regeneration, that the regenerated spirit does not sin and die again, stems from his different view of human nature as such. He understands the soul to be an immaterial body, but not the spirit. Thereby he focuses on the human being in light of a unity between the spirit and the body. He also explicates human existence with the image of the relationship between master (spirit) and servant (body). Based on his belief he accepts that the spirit is created in the image of God as a simple unit. In this sense he conceives that the spirit manifests all of God’s attributes to the soul, which is also created sufficiently to receive and reveal God’s nature to the body. The body that is created with this capacity to reflect God’s attributes is capable of showing them to all creation. This government of God towards all creation can be effected due to the organic unity of the spirit and the body in the human being as instrument for God’s government. As soon as Adam broke God’s commandment when his mind was deceived by the devil, his spirit was condemned and its subjective liability perished once and for all. Likewise, the spirit of the whole human race is condemned in Adam and died at once incorporated in Adam’s spirit. Thus, when the spirit created by God is united with its body in the mother’s womb that spirit dies, because all have part in Adam’s sin and have inherited the guilt and the sinful nature from Adam. However, this all forms part of God’s greatest plan of salvation to establish his church once and for all. This church should be spotless, righteous, reconciled in His presence through the redemption by Jesus Christ. The Holy Spirit applies the eternal atoning death of Christ to the human spirit. Therefore the spirit is now able to live again and does not sin and die any more in the sense of the subjective liability for the mortal ‘soul and body’. As soon as the spirit is regenerated, therefore, the Holy Spirit takes this spirit as His indwelling place and powerfully begins to bear witness to the soul, so that this person can confess 000his/her sins and receive Jesus Christ as Saviour, that is, conversion. Peck describes the regeneration of the spirit as the actual regeneration, in which the effect of sin and death is removed completely. He also depicts the regeneration of the body as the legal regeneration in the sense that any remaining influence of sin and death will be eliminated progressively through the power of the Holy Spirit and the Word of God. These effects of sin also will be demolished completely on the day of resurrection at the second coming of Christ. This indicates that Peck’s view on regeneration focuses for the human being as a whole, not only on the human spirit. Peck regards regeneration as the mysterious work of the Holy Spirit in the sub-consciousness of humans. He also views it as a supernatural change, brought about by the power of the blood of Jesus, the Holy Spirit and the Word of God. In addition, he delineates it as an instantaneous change. When the Holy Spirit applies the redemption through Jesus Christ to the elect ones, their spirit immediately is raised from dead. This change is from death to life and has a ‘once-for-all’ character. Moreover, Peck characterises this process as a radical change. Peck considers the spirit to be the root and the principle of life in humans. For him the regenerated spirit implies a radical change within the human being as a whole. This radical change does not stem from the human heart, but comes from the Holy Spirit who resurrected the regenerated spirit. By the mighty work of the Spirit the disposition of humans are radically changed (from the root). This happens when the spirit of the regenerated person is quickened, and he/she is unable to resist God’s saving grace, which conforms him/her into the true image of Christ. In conclusion it can be noted that Peck’s general view of regeneration connects with that of the Reformers, although his thought of the regenerated spirit is not reflected in the general Reformed thought. Finally, the researcher may conclude that Peck’s view of the regeneration is acceptable within the Reformed Theology’s line of thought, whereas Peck’s particular view of the regenerated spirit diverges from the Reformed tradition. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2012