Systematic Theology, like all other disciplines, are subject to basic assumptions about its first principles, which is determinant for the way the discipline understands itself and does its work. The consequential perception the discipline has of knowledge acquisition and method of research in turn determines its interpretation of the knowledge acquired. The three areas of understanding (metaphysical assumptions, epistemological theories and ethical praxis) together form a cycle that builds the basis of a paradigm. Paradigms are continually present and are by nature developmental. The development from the macro-, to the messo-, and micro-levels in the structure of a paradigm is described through the three areas of understanding, providing a method for analysing paradigms. Using a developmental method of observation (affective awareness), analysis (ontological way of understanding), theorising (a different way of thinking) and application (ethical responsible living) suggests a fundamental reconsideration of the task of all disciplines, including systematic theology. / Systematic Theology & Theological Ethics / M. Th.(Systematic Theology)

This project focuses on graffiti art as not an unconstructive form of artwork as society might assume, but a way of coping and establishing an identity for youth mostly males who are searching for who they are.

This correlation study focused on the lack of understanding of the relationship between social self-image "face" and conflict styles among adult employees on school campuses. An individual's social self-image may involve concerns for the social representation of oneself, another individual, or a relationship. Limited research pertaining to the degree face concerns affect conflict styles within school communities is a problem for school administrators because conflict styles can influence conflict outcomes and impact workplace quality on school campuses. This study relied on Ting-Toomey's face-negotiation theory, which proposes that individuals prefer conflict styles based upon face concerns. Research questions explored correlations between self-face, other-face, and mutual-face concerns with dominating, emotional expressive, neglect, integrating, obliging, compromising, third-party help, and avoiding conflict styles. The sample consisted of 192 adults employed on 3 school campuses located in a large metropolitan region in the western region of the United States. Participants completed a survey by recalling a conflict with an adult coworker. Participants responded to items measuring social self-image and behavioral responses to conflict. Results were analyzed using multiple regression tests. Findings suggest that preferences for conflict styles were very different in the presence of self-face than in the presence of other-face and mutual-face, and face-concerns were either weak predictors or nonpredictors for avoiding and third-party help. This study has the potential to enhance workplace quality on school campuses in that it suggests mutual-face concerns for relationships associate with cooperative conflict styles that tend to promote constructive conflict outcomes.

Systematic Theology, like all other disciplines, are subject to basic assumptions about its first principles, which is determinant for the way the discipline understands itself and does its work. The consequential perception the discipline has of knowledge acquisition and method of research in turn determines its interpretation of the knowledge acquired. The three areas of understanding (metaphysical assumptions, epistemological theories and ethical praxis) together form a cycle that builds the basis of a paradigm. Paradigms are continually present and are by nature developmental. The development from the macro-, to the messo-, and micro-levels in the structure of a paradigm is described through the three areas of understanding, providing a method for analysing paradigms. Using a developmental method of observation (affective awareness), analysis (ontological way of understanding), theorising (a different way of thinking) and application (ethical responsible living) suggests a fundamental reconsideration of the task of all disciplines, including systematic theology. / Systematic Theology and Theological Ethics / M. Th.(Systematic Theology)

Positive academic self-efficacy beliefs are associated with increased motivation, higher levels of persistence, and overall academic success. There is a gap in the literature regarding how young adult learners with identified learning disabilities who are also enrolled in postsecondary education characterize their development of academic self-efficacy beliefs and corresponding adaptive coping skills. The purpose of this phenomenological study was to develop a meaningful understanding of the lived experiences of young adult students with learning disabilities in the development of their self-efficacy beliefs and adaptive coping skills. Social learning theory, particularly the self-efficacy belief components, was the guiding conceptual framework for the study. Ten postsecondary students with identified learning disabilities were recruited through a purposeful sampling strategy and engaged in individual, semi-structured interviews. Moustakas' steps to phenomenological analysis were employed to analyze the data. Analysis resulted in the emergence of 6 major themes in self-efficacy belief development: (a) the role of experience, (b) support systems, (c) role models, (d) adaptive coping mechanisms, (e) accommodations, and (f) effective educators. Insights from the analysis of the data may contribute to the further development of effective and supportive interventions, strategies, and accommodations for postsecondary students with learning disabilities.

While the (re)conquest of Arabia as manifest in 2003 Iraq, and 2006 Lebanon, were respectively Act I and II accenting sovereign figures exercising necropower by adjudicating (il)legal doctrines (i.e., pre-emptive defense strategy) legalizing extrajudicial techniques of violence founded on discursive technologies of racism, I argue that the “Islamist Winter” – temporarily dubbed the “Arab Spring” in 2011 – is Act III reifying similar legal doctrines (i.e., Bethlehem Legal Principles) and a (secular) linear temporal perception of time seeking to implement a New Middle East (NME) that is no longer “resistant to Latin-European modernity” but amenable to such inclusive exclusion historicist telos. The importance of “creative anarchy” as a positivist legal technique in producing chaotic developments such as carnage and a “crisis” or “emergency” of displacement – with sovereign members of jus gentium authorizing agents of terror (i.e., death squads/war-machines) – is that it reveals the deadly technologies of racism and relations of enmity inherent in sovereignty as a positivist juridical concept endowing sovereign figures with the power to formulate legal doctrines that ultimately subjugate Arab life to the power of death (necropower). Therefore, one of the main questions orbiting the writing of this dissertation is interested in deconstructing and critiquing jus gentium – by adopting a Third World Approach to International Law (TWAIL) in tandem with necropolitics and biopolitics as paradigms of analysis – to disclose that it is because jus gentium valorizes positivist jurisprudent scholastics postulating an unbridgeable cultural gap between an Athenian mode of Being as a universal sovereign subject, and a Madīnian mode of Being as the particular object denied sovereignty, that leads ratiocinative sovereign figures to legally exercise necropower on the Arab body. Therefore, the following chapters seek to go beyond the limited (post-colonial) idea asserting that the problem with international law is that it is primarily “Eurocentric” since the simple solution to such a claim would be to include the non-European body in International Law. Rather, the primary question constellating this monograph is: what are the experienced consequences of being temporally included and what are the experienced consequences of being temporally excluded from a legal regime (i.e., jus gentium) reifying a Latin-European philosophical theology universalizing a particular set of liberal-secular cultural mores as a “cultural benchmark” (i.e., purity-metric) in order to be-come imagined as temporally “inside” jus gentium? / Thesis / Doctor of Social Science

Thesis (M.A.)--University of South Africa, 2001.

This thesis for the first time critically and comparatively examines contemporary Christian and philosophical ethics of war. Thus it contributes to an investigation of current possibilities of moral-political action. Exploring various combinations of political ethics and the tenets of faith, it compares three Christian with two secular thinkers. Each chapter first shows how Just War ethics are constructed between ‘realism’ and ‘idealism’. The former prioritizes individual or national self-defence and power; the latter the universal value of each individual. Each analytical section reconstructs the author’s moral understanding of political authority, violent force and political reality. These foci are investigated in terms of how they understand, envision or reject the mediation between politics and Christian morality. As the inner logic of each Just War proposal is thus brought out, continuities and differences between authors can be explained. Part I looks at Christian authors. Jean Bethke Elshtain’s realistic, ‘naturalistic’ Just War ethic of the sovereign state rejects humanist idealism. For Paul Ramsey Christian agape provides a transformative ethic between idealism and realism. Developing this, Oliver O’Donovan’s evangelical approach practically fuses idealism and realism. Dogmatically, this is conditioned by moving from Elshtain’s modern theological dualism to Ramsey’s Christ-transforming the world, though still indebted to philosophical idealism. O’Donovan, however, suggests that after the singular mediation of the Christ event, moral-political categories disclose the divine order. Part II investigates the idealism-realism divide amongst philosophers. Both David Rodin’s idealist demand for a global state and Uwe Steinhoff’s individualist Machiavellianism seek to protect human rights. After Kant, they presuppose an unbridgeable division between politics and ‘religious’ morality. Theology, having become anthropology, replaces the mediation of Christ with immanent mediators: legal, statist or individualist moral agents. But this echoes and intensifies the Christian tradition. Whereas Rodin introduces a renewed, violent papacy, Steinhoff seeks to renew the liberal-democratic status quo through a secular ‘radical reformation’. It is concluded that both modern Christian and philosophical ethics of war can oscillate between impractical triumphant justice and the failure of tragic antagonism. If the singular mediation between Is and Ought in Christ is recognized as a universal paradox, doing justice effectively becomes possible.

Dissertation submitted in partial fulfilment in compliance with the requirements for the Masters Degree in Technology: Fine Art, Durban Institute of Technology, 2012. / I believe that the election in 1994 of the first democratic government in South Africa has presented a challenge to all South Africans in different ways. I believe that one of the principal challenges that the 1994 elections presented to my conservative Calvinistic Afrikaner community was to address its personal, family, community, national and international identity/ies. Arising out of this perspective and perception, I have explored my and my family memory/ies to answer questions about my identity. My study is a journey of awareness: a self-study exploring my identity through critical self-reflection and the development of my art practice. My self-study is multi- disciplinary: it employs interchangeable methodologies allowing for various forms of knowledge generation. My journey of awareness is a “living theory” in which I have developed my “living standards of judgement” and addressed my “living contradictions” (Whitehead 1985; 1989; 2008a; b; c; d). My study illustrates the symbiotic research and creative process of developing an understanding of my identity as a white Afrikaans woman through practicing my art. My art practice assisted in the action/reflection process as well acting as a tool for social action and transformation. / M

This research explored the perspective of foster parents on the educational experiences of foster children and experiences of communication patterns with other key stakeholders (social workers, and teachers). Factors focused on were educational experience of foster children, communication patterns, the impact of communication patterns on the educational experience, and barriers to effective communication. Five individuals who were, at the time of the study, foster parents to at least one child were interviewed. Participants openly shared a variety of positive and negative experiences. This study adopted the theoretical framework of Bronfenbrenner’s cultural-ecological theory. Participant interviews were transcribed verbatim and inductive coding was used for analysis of transcriptions. Central themes that emerged included past experiences of foster child impacts the educational experience, the teacher-student relationship impacts the educational experience, and communication patterns impact the consistency of expectations across systems. Results from the study showed that foster parents are generally satisfied with the communication patterns they experience with key stakeholders. Consistency of expectations and modeling of help seeking behavior were identified as the key impacts communication patterns have on the educational experience of foster children. A unique experience of the impact of communication with biological parents of the foster child was also revealed.