Contemporary Christian ethical decision making includes a move toward responsibility, that is, ways in which responsibility should qualify Christian ethics in general. Linking the ways in which responsibility should qualify Christian ethics with the process of ethical decision making itself as an ideal type, it clarifies the prejudices which make for responsible use of the Bible in Christian ethical decision making. When the prejudices influencing the hermeneutical task in Christian ethical decision making are conformable to the ways in which responsibility should qualify Christian ethics, the Bible is used in a responsible way in Christian ethical decision making. Responsible use of the Bible is linked with the hermeneutical notion that prejudices constitute the link between past text and current interpreter. This lead to the text being understood in new way(s) in each new historical situation. In this way it is able to undo the notion that the link between past text and current interpreter can be had from historical objectivism, with its prejudice against prejudices in Biblical interpretation, and which holds that the meaning of a text is restricted to what the original author intended. Once this original meaning has been uncovered it becomes valid for all times and under all circumstances, and can therefore be closed. This closure is then linked with an ethics of conviction, as opposed to the ways in which responsibility should qualify Christian ethics. In exegeting Romans 1: 26-27, as an example, within an ideal type of Christian ethical decision making, it is shown how the interpretation of the text is influenced by the ways in which responsibility should qualify Christian ethics in general. This makes for a new understanding of the text related to the context in which the interpretation happens. As an example it is thus able to show how prejudices can influence the hermeneutical task in Christian ethical decision making. It makes for a responsible reading of the text for the prejudices which are allowed to influence the hermeneutical task are conformable to the ways in which responsibility should qualify Christian ethical decision making. In this way the exegesis of the text is able to show that the understanding of a text, in an ideal type of Christian ethical decision making, is subject to prejudices as that which makes all understanding, also understanding for moral action possible. Copyright / Dissertation (MA(Theol))--University of Pretoria, 2010. / Dogmatics and Christian Ethics / unrestricted

Drawing critically on a line of interpretation opened by Wilhelm Hennis more than 20 years ago, this thesis is concerned with Max Weber's notion of 'human type' (Typus Mensch, Menschentum) and the way in which it enables to pose a philosophical question - what can leading a truly human life in the modern age mean? - from the perspective of social and cultural sciences. To that end, it brings out Weber's framework for the analysis of the inner and external shaping of the human type as well as for the consideration of the possibility of life conduct, examining the inner momentum of the life orders in which human beings deploy their actions, and not merely their 'external' arrangements. Weber's theoretical construct of the life orders and value spheres (especially in the 'Intermediate Reflection') and his analysis of the workings of the rationality of particular spheres of human action (as first and most completely exposed in the 'music study') are at the core of this framework. By suggesting that Weber was critical of - and went far beyond - analyses of the constraining of personality by 'external conditions', I seek to provide an account of his analysis of the manufacturing of adaptation. I show in particular that such fashioning, far from being only the result of the dynamics of rationality pervading all spheres of human action in different ways, rather arises in the interplay between such dynamics and the irrationalities it triggers, including in the rationalised life orders. The adapted human being is not only a carrier of needs or interests, but also of affects and even values: adaptation mobilises 'life'. To such external and inner 'forming' of life, Weber opposed another kind of modern inner vocational connection to specific worldly value spheres. Thus the analysis of the inner momentum of the life orders and value spheres also crucially served Weber's exploration of the possibility of 'life conduct' in opposition to letting life 'slip by' and merely be 'formed'. The thesis has an important comparative strand, at three different levels. First, it sets out Weber's notion of science of reality against the background of the epistemological debates at the turn of the 20th century. This highlights the divide between Weber's conception of the role of science in a disenchanted world and other conceptions, which tended to be captured by philosophies of life. Secondly, specific comparisons are carried out, e.g. between Weber's and Troeltsch's analysis of the coining of a new Menschentum at the time of the Reformation. Finally I provide a more systematic comparison between Weber's and Simmel's analysis of the fate of the modern human being, highlighting the contrast between Weber's affirmation of the possibility of a life conduct that confronts and transforms the world and Simmel's self-referential notion of personality. Drawing on existing encompassing interpretations and on more specialised scholarship, the thesis above all relies on my own textual analysis and interpretation across Weber's writings (including the music study, the methodological guidelines for the survey on industrial labour, the political writings and the writings on academia), Simmel's mature philosophical writings, as well as Troeltsch's Social doctrines of the Christian Churches. The analysis of Dilthey's and Rickert's philosophy of respectively the human and cultural sciences relies on a more selective reading of their major works and on existing scholarship. The thesis is divided into three parts. Part I contextualises the notion of 'science of reality' and exposes the main features of Weber's notion of human type. Part II addresses the deployment of Weber's approach in the modern life orders; whilst part III explores its prolongations on the plane of life conduct and vocation, which it compares with Simmel's notions of objectivation of 'lived experience' and personality.

Person-environment (PE) fit has been considered one of the most pervasive concepts in psychology. This study presents an integrative investigation of three levels of PE fit: person-vocation (PV) fit, person-organization (PO) fit, and person-job (PJ) fit, using multiple conceptualizations (e.g., value congruence, needs-supplies fit) of each fit level. While a trend in the PE fit literature has been the inclusion of only one fit level with a single conceptualization, researchers call for the addition of multiple conceptualizations of multiple fit levels in a single study. Traditionally, PO fit has been conceptualized as value congruence, whereas PV fit has remained untouched in the literature investigating the direct measurement of fit perceptions. Therefore, new fit perceptions scales assessing PO fit using a needs-supplies fit conceptualization and PV fit using a variety of conceptualizations were introduced. To address the limitation of employing direct measures, common method variance was modeled with a positive affect factor. The study accomplished two objectives. First, a previously supported three-factor model of fit perceptions consisting of PO value congruence (PO-VC), PJ needs-supplies (PJ-NS), and PJ demands-abilities (PJ-DA) fit was strongly replicated. Second, this model was expanded by examining additional conceptualizations (needs-supplies, demands-abilities fit, value, personality, and interest congruence) of fit levels (PV, PO, and PJ fit). Results suggested that professionals make distinctions based on both the fit level and fit conceptualization and these fit perceptions uniquely influence their attitudes and behaviors. A six-factor model (PO-VC, PJ-NS, PJ-DA, PO needs-supplies fit [PO-NS], PV demands-abilities fit [PV-DA], and general PV fit) best fit the data. Providing ample evidence of construct validity, PO fit perceptions (PO-VC and PO-NS fit) were related to the organization-focused outcome of organizational identification, whereas the profession-focused outcome of occupational commitment was exclusively predicted by PV fit perceptions (PV-DA and general PV fit). As expected, both needs-supplies fit perceptions (PO-NS and PJ-NS fit) predicted intentions to quit and job satisfaction. Recommendations for future research are suggested.

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In the Archdiocese of Los Angeles, the wives of the married applicants, aspirants and candidates to the permanent diaconate are required to accompany their husbands during the process of formation. Currently, the formation program does not engage them fully. Since women cannot be ordained as deacons, they are not perceived as the intended recipients for the formation offered by the program. This study proposes an alternative vision and theological framework. The study affirms the full dignity of women as human beings created in the image and likeness of God and therefore, perfectly well suited to be icons of God as they minister to the Christian community and to the world. The study explores the ministry of notable women mentioned in the New Testament, particularly Mary the mother of God; Mary Magdalene; Mary of Bethany; the foreigner woman identified as a Syrophoenician in the Gospel of Mark and as a Canaanite in the Gospel of Matthew; the Samaritan woman at the well; Phoebe, introduced by St. Paul to the Romans as a Deacon and the women mentioned in the First Letter to Timothy in the middle of the author’s list of requirements for deacons. While remaining open to the possibility of women being admitted to the ordained permanent diaconate, this study aims at providing a theological and practical framework to make the diaconate formation program more meaningful and fruitful for the women in it. The ministry of women is as important and valuable as the ministry of men and formation for ministry is a good that ought to be made available to those who seek that formation. This proposal includes the modification of the vision, policies, procedures and curriculum of diaconate formation to make the formation of women an explicit and integral part of the program.

Dans le cadre du renouveau religieux du XVIIe siècle, François de Sales et Jeanne de Chantal fondent l’Ordre de la Visitation en 1610. Rapidement populaires, les Visitandines ouvrent plusieurs monastères dans les premières années de leur existence. En 1630, elles s’implantent dans la ville de Condrieu, située à la frontière des provinces du Lyonnais et du Dauphiné et faisant partie du diocèse de Vienne. L’analyse des entrées en religion permet de montrer que, jusqu’à la fermeture du couvent en 1792, les effectifs restent élevés. Après l’extension rapide des premières années, le recrutement fluctue au gré des reculs et des reprises, des chutes et des redressements. La proximité de la ville de Lyon teinte de manière importante l’origine géographique des postulantes et désavantage l’accueil des jeunes filles condriotes. L’origine socioprofessionnelle met en lumière l’appartenance des nouvelles religieuses à l’élite sociale, malgré le glissement d’un recrutement nobiliaire à un recrutement roturier. Notre recherche vise à saisir ces changements et à les remettre dans leur contexte, afin d’en comprendre les causes.

Comment peut-on être policier ? C'est à cette question que tente de répondre cette thèse qui se propose d'analyser à la fois les processus de construction de l'attrait pour le métier de gardien de la paix et les modalités de la sélection des candidats. Elle s'intéresse d'abord aux droits d'entrée dont doivent s'acquitter les candidats. Bien que la nature et le « montant » de ces droits d'entrée fassent l'objet d'une définition officielle, le jugement des gatekeepersde l'institution est, en pratique, inapte à garantir la conformité des recrues auxexigences spécifiques du poste. En ce sens, les opérations de recrutement paraissent constituer un moment critique pour la stabilité de l'institution. Les processus qui conduisent à l'émergence et à la consolidation d'une vocation policière ont cependant pour effet de fabriquer des candidats biens disposés à l'égard de l'institution, prêts à se rendre compatibles. Ainsi, la police nationale constitue moins l'objet d'étude que le terrain d'investigation de cette thèse, qui propose une contribution à l'analyse des processus de reproduction des institutions engagées dans la mise en oeuvre de l'action publique. / How can one be a police constable ? This thesis tries to answer this question by analysing the building process of attraction to police jobs and the procedures for selecting the candidates. It deals first with the entrance fee candidates must pay. Although the nature and the amount of this fee is officially defined, the sentence pronounced by the gate-keepers of the institution is, in fact, unable to ensure the compatility of the recruits with the requirements of the position. Recruitment actions can be seen, therefore, as a critical moment for the stability of the institution. However, the rise and consolidation of the vocation for police jobs make candidates socially prepared to comply with the institution.The police is more the inquiry field than the object of this thesis, that propounds a contribution to the analysis of the reproduction of institutions involved in public policy.

La promotion et la responsabilisation de la femme est un thème assez récurent à notre époque. L’histoire de l’Église Catholique, depuis ses humbles origines, a montré son indifférence vis-à-vis de la femme en vertu de la forte représentation masculine dans ses institutions. En effet, la question de la promotion de la femme restait insignifiante ou du moins très susceptible à l’intérieur de l’Église. Le clergé très « misogyne », de par son attitude s’opposait à toutes les possibilités du libre-service de la femme dans l’Église et dans la société où il avait un pouvoir considérable. Le sommet de cette opposition, à notre avis, s’amplifie vers la fin du XVIe siècle et le début du XVIIe siècle avec l’imposition stricte des clôtures pour les femmes qui désiraient intégrer le service extérieur sous le régime de la vie religieuse. Parallèlement, dans une société dominée par le système patriarcal, l’existence de la femme passait presque inaperçue. Étonnamment, l’intervention de Vincent de Paul et sa collaboration avec la femme ouvre des possibilités non seulement pour leur promotion mais aussi suscite un changement de l’attitude de l’Église et de la société envers la femme. Avec ses interprétations intelligentes des lois de l’Église, Vincent réussira à faire sortir la femme de l’enfermement entre quatre murs pour le service des pauvres à domicile, dans les hôpitaux et dans la rue. La Confrérie de la Charité fondé en 1617, la Compagnie des Filles de la Charité fondé en 1633 et la Confrérie des Dames de la Charité d’Hôtel-Dieu fondé en 1634 restent comme un signe à la fois vivant et visible d’une histoire de cette réussite de la promotion de la femme par Vincent de Paul. / The promotion and empowerment of women is a recurrent theme in the society today. The history of the Catholic Church, from its very inception, has shown its indifference towards women due to the strong male representation in its institutions. In fact, the question of the promotion of women remained insignificant or rather a sensitive issue within the Church. The clergymen, anti-women by their attitude and with considerable power in the local administration, opposed all possible services by women in the church and in the society. The peak of this opposition, in our opinion, is situated towards the end of the 16th century and the beginning of the 17th century with the stringent imposition of cloister for women who tried to engage in social service together with their spiritual life. In the same way, in a society predominantly patriarchal, the woman's existence went almost unnoticed. Surprisingly, the intervention of Vincent de Paul and his collaboration with women opened up possibilities not only for their promotion but also for a change of attitude towards them in the Church and the society. With his clever interpretations of the laws of the Church, Vincent would succeed in bringing the woman out of cloister for the service of the poor at home, in hospitals and in the streets. The Confraternity of Charity founded in 1617, the Daughters of Charity founded in 1633 and the Confraternity of the Ladies of Charity at Hôtel-Dieu founded in 1634 remain as a visible and living history of the success of the promotion of woman by Vincent de Paul.

In recent years, empirical research has consistently supported an association between susceptibility to affective illness and creativity at the level of eminent achievement and at the non-eminent, or "everyday creativity" level. Although this research has provided greater evidence for the existence of this link, it has simultaneously unearthed more questions about how and why such an association exists. The purpose of this research was twofold: first, to provide further analysis of the nature of the relationship between hypomanic traits and creativity by employing a longitudinal study to determine the extent to which inter-individual differences over time in creativity are predicted by hypomanic traits. Second, the purpose of the cross-sectional analysis in the present study was to further determine how developmental components such as age and expertise may help unravel the ways in which hypomanic traits contribute to creativity and to further describe inter-individual differences among these variables. The first hypothesis, which proposed that the direction of the relationship between hypomanic traits and creativity could be predicted, was not supported by these results. The second research hypothesis was partially supported: hypomanic traits predict creativity in the combined adolescent and older adult samples. However, upon further examination of the regression analyses, the data indicate that the relationship between hypomanic traits and creativity is also influenced by age and developmental factors. Furthermore, the way in which the relationship is influenced by these other factors depends on the way in which the creativity construct is measured (e.g., process or personality. The findings suggest that the antecedents of creativity may differ between adolescents and older adults. In adolescents, the hypomanic traits measure is the only variable that predicts creative personality and creative process, while expertise is the only variable to predict creative personality and creative process among the older adults in this study. It appears expertise significantly and uniquely contributes to at least two areas of creativity in older adults, while hypomanic traits significantly and uniquely contributes to the same two areas of creativity in adolescents. Implications of these findings and limitations to this study are discussed.

In this study, six research questions were addressed: (1) Does a teacher who has a spiritual calling have a different motivation (self, interaction, task) to his/her work than a teacher who does not have a spiritual calling? (2) Does a teacher who feels a spiritual calling have a different locus of control (internal, external) than a teacher who does not have a spiritual calling? (3) Does a teacher who has a spiritual calling have a different degree of burnout (emotional exhaustion, depersonalization, personal accomplishment) than a teacher who does not have a spiritual calling? (4) Does a teacher who has a spiritual calling have a different sense of voluntary commitment in the longevity of his/her work experience than a teacher who does not have a spiritual calling? (5) Is there a different concentration of teachers who have a spiritual calling in public or parochial schools? (6) Does the public or religious school affiliation make a difference in research questions #1 through #4? A Teacher Motivation Inventory was compiled using The Orientation Inventory by Bass, Rotter's Internal/External Locus of Control, Maslach Burnout Inventory by Maslach, Jackson, and Schwab, a Researcher-made Spiritual Calling Inventory, and longevity questions. Tukey HSD post hoc comparisons test and Chi-square Test of Independence were used. This study was conducted in the spring of 1994 in public, Baptist, Catholic, Lutheran and Jewish elementary schools. Teachers who scored in the upper third on the Spiritual Calling Inventory were categorized as having a spiritual calling to teaching. Teachers who had a spiritual calling had a significantly more internal locus of control, were less likely to depersonalize students, had greater personal accomplishment and were more likely to choose teaching again than those not having a spiritual calling. A spiritual calling had a significant relationship to some very meaningful, attractive qualities in a teacher's personal attitude toward a teaching career.