領導者之決策對於組織的影響甚大，不僅決定企業的獲利，更可能影響組織的存亡。在現今快速變遷的環境中，領導者經常面臨在時間壓力下需快速做出正確的決策，因此本研究著重於探討領導者才能對於領導者決策品質，以及團隊競爭力與績效之影響。具體而言，本研究從Sternberg所提出的WICS模式為出發點，探討「領導者智慧」、「領導者實用智力」、「領導者分析智力」及「領導者創新能力」對於「領導者決策品質」、「團隊競爭力與績效」之影響，並建構「領導者才能之競爭力模式」。至於領導者才能之競爭力模式，不僅可以做為後續相關研究之重要參考，亦可協助企業與領導者檢視其領導效能，進而做為改善競爭力與績效之重要依據。 本研究之問卷經嚴謹之程序編製，首先進行專家會議、信效度及因素分析之檢驗，之後再進行研究變項間之探討。研究樣本採立意取樣方式，以團隊為單位，每個團隊收集團隊領導者及其五位直屬部屬之調查問卷。本研究總計回收40位領導者與200位部屬之有效樣本，統計分析結果顯示，本研究所有量表皆具有良好之內部一致性信度（.754~.972）與效標關聯效度（.280~.820）。 此外，本研究根據結構方程模式驗證本研究之假設，綜合結果顯示：1. 領導者智慧、實用智力、分析智力及創新能力對於領導者決策品質具有顯著且正向之影響；2. 領導者決策品質對於團隊競爭力具有顯著且正向之影響；3. 團隊競爭力對於團隊績效具有顯著且正向之影響；4. 「領導者才能之競爭力模式」獲得實證支持。最後，研究者根據本研究結果，提出對未來學術研究與實務應用具體之建議。 / Leaders’ decisions have a great impact on organizations; they influence not only the revenue but also the survival of organizations. In this fast-changing environment, leaders always need to make fast and correct decisions under time pressure. Therefore, the focus of this study is the effect of leaders’ skills on the quality of leaders’ decisions so as to improve the competitiveness and performance of teams or organizations. The present study starts from WICS model which developed by Sternberg to examine the effect of leaders’ wisdom, practical intelligence, analytic intelligence, and creativity on the quality of leaders’ decisions, team competitiveness and performance, and to construct the competitiveness model of leaders’ skills. The development of competitiveness model of leaders’ skills could not only be used by following related studies, but also assist organizations and leaders to review leadership efficacy in order to improve the competitiveness and performance. The present study constructed the questionnaire through an expert committee, tests of reliability, validity, and factor analysis. The samples of team unit were collected using purposive sampling, and each unit included one leader and five immediate subordinates. A total of forty valid sample units which had forty leaders and two hundred immediate subordinates were collected. Through the statistical analysis, it shows the internal consistency reliability (.752-.972) and criterion-related validity (.280-.820) of all scales (leaders’ self-rating and subordinates’ other-rating) were excellent. Furthermore, according to the result of hypothesis testing and Structural Equation Modeling analysis, it shows: 1. Leaders’ wisdom, empirical intelligence, analytic intelligence, and creativity have a significant and positive influence on the quality of leaders’ decisions; 2. The quality of leaders’ decisions has a significant and positive influence on team competitiveness; 3. Team competitiveness has a significant and positive influence on team performance; 4. The constructed competitiveness model of leaders’ skills was supported. Finally, suggestions were proposed for further academic studies and practical application based on the result of the present study.

This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed. / This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).

This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed. / This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).

This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed. / This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).

The aim of this study has been to investigate, through the narratives of ex-perienced teachers, insights and strategies in the teaching of history in upper secondary school. Based on a flexible grounded theory, life history and theories of pedagogical content knowledge, seven experienced history teachers have been interviewed about their conceptions of history teaching. Development of insights into history teaching and the formation of knowledge can be described as involving both a refinement of practice and more revolutionary turning points. These insights emphasize that good knowledge of the subject is central for legitimacy and creativity. History teaching in Sweden is described as increasingly international and contem-porary, and focussed on students’ learning from various points of view. Varied teaching is stressed with the teacher in centre and also being able to take the role of arranger. Of importance is also the handling of teaching in history as a foundation course as well as an advanced or specialized course. Influences from other subjects have had a diverse impact at the same time as personal interests and experiences, as well as external influences, have been important for the development of strategies. History teachers’ teaching strategies may be described in terms of 1) multiperspectivity, where different points of view and interpretations of history are central; 2) narrative history, where through both major and minor stories, a chronological structure and animation of the subject of history are strived after; 3) social scientific history, which uses history to explain contemporary society through making comparisons and seeking general patterns; and 4) an eclectic strategy, which strives after varieties of an individualised teaching of history by allowing students to make their ways into history in diverse ways. The experienced history teachers’ narratives make evident how the subject of history can be transformed, they demonstrate different conceivable ways of teaching history and reveal its complexity. The teachers’ narratives show how, through their strategies in interaction with their insights in history teaching, they have created an overview and structure in the complex reality of teaching history. The teachers’ insights and strategies constitute a practice based contribution to a more experience informed practice and research on the teaching of history.

The aim of this study is to discover to what extent and in what way Peterson and Seligman’s (2004) twenty-four character strengths are present in Winnie the Pooh storybooks, and how they are depicted. Character strengths are a well-known theory in positive psychology and the analysis of children’s literature is a respected genre. A qualitative examination of the text was conducted using content and thematic analyses to extract examples of the strengths. The exemplars were coded and recoded before being subjected to a peer and supervisor review. The excerpts indicated that all strengths are depicted in the text, but Pooh is the only character to exhibit them all. A discussion of the findings revealed that no single strength could be deemed more prominent as they are intrinsically interconnected. It is recommended that the findings be reworked into a training manual for guardians to foster character strengths in young children. / Psychology / M.A. (Psychology)

Text in German, summaries in German and English / Mit der vorliegenden Arbeit wird Ijob 28 in der Perspektive einer ästhetischen Theologie des Alten Testaments, wie sie vornehmlich Helmuth Utzschneider vertritt, untersucht. Entspre-chend der Grundbedeutung der Begriffe Ästhetik und Theologie stehen die Wahrnehmung im Allgemeinen und die Wahrnehmung Gottes im Besonderen im Zentrum der Betrachtung. Hierfür werden im Großen die ästhetische Gestalt und der theologische Gehalt (die Literari-zität und die Theologie, die literarische Ästhetik und die ästhetische Theologie) von Ijob 28 beleuchtet, wobei der Fokus auf dem theologischen Gehalt liegt. Die Untersuchung folgt der These, dass die Analyse von Ijob 28 in ästhetisch-theologischer Blickrichtung einen neuen Verstehenshorizont des Kapitels eröffnet. Dabei birgt das Ergebnis das Potential, Strukturen des Lebens zu heben und bewusst zu machen, um desgleichen deren Erneuerung im Horizont der Gottesfurcht herauszufordern. / This dissertation is an examination of Job 28 from the perspective of an aesthetic theology of the Old Testament, as represented primarily by Helmut Utzschneider. Following the basic meaning of the terms aesthetic and theology, the perception at large and the perception of God specifically are at the core of this exploration. Therefor the aesthetic form and the theo-logical content (the literary aspect and the theology, the literary aesthetic and the aesthetic theology) of Job 28 are examined although a greater focus is on the theological content. The thesis presented here is that an analysis of Job 28 from an aesthetic-theological perspective opens up a new level of understanding this chapter. The result has the potential to recover structures of life and make them more apparent, as well as to provoke their renewal in the light of the fear of God. / Old Testament and Ancient Near Eastern Studies / M. Th. (Old Testament)

As participants, we agreed that women's silenced voices need to be heard, more specific to this participatory action research, the voices of women with new babies. Through wellness pastoral care, we co-laboured in finding ways of standing up to prescribed religious and cultural ideas regarding womaness and motherhood. Pastoral care in partnership with feminist theology and mutuality in community opened a safe place to renegotiate our own preferred ways of seeing our bodies, selves, sexuality, and womaness. The pastoral care, counselling, and mutuality experienced as a research group became the prevalent characteristic of our wellness that we wished to extend beyond the group and into families, churches, community cohorts, and the planet. This research is one platform on which the participating women shared hurts, found a place to be heard, and having come to know our Self more deeply, offer this Self as a gift to the reader. / Philosophy, Practical and Systematic Theology / M.Th.

Text in Afrikaans / Summaries in English and Afrikaans / In die veertigerjare het Robert Gordis aanhalings in die boek Prediker uitgewys. Diethelm Michel en Norman Whybray het die aanhalingshipotese ondersteun, terwyl Michael Fox nie ten gunste daarvan was nie. Whybray het kriteria saarngestel op grond waarvan hy aanhalings uit ouer wysheidsmateriaal kon onderskei. Fox kon op grond van sy eie kriteria geen aanhalings identifiseer nie. Om vas te st el of die Prediker we! uit ouer wysheidsmateriaal aanhaal, word eerstens gekyk na hoe die wysheid in Israel ontstaan het en wat die boek Prediker se verhouding tot ander wysheidsgeskrifte is. Hie ma word die histories-kritiese bestudering van die boek onder die loep geneem alvorens die navorsingsgeskiedenis van aanhalings nagegaan word. Prediker 9-11 word ondersoek om te bepaal of die Prediker we! uit vroeere wysheidsmateriaal aanhaal. Ten slotte word die vraag gevra of Bybelvertalings aanhalings moet uitlig ten einde die teks beter verstaanbaar te maak. / In the forties, Robert Gordis pointed out that quotations do occur in the book Ecclesiastes. Diethelm Michel and Norman Whybray endorsed this hypothesis of quotations, while Michael Fox has taken a stance against it. Whybray compiled criteria to distinguish older wisdom sayings in the book Ecclesiastes. Fox applied his own criteria and could not find any quotations. To determine if the author (Qohelet) does quote from older wisdom material, we take a look how the wisdom developed in Israel and what the book's relation was to other wisdom books. Then the contribution of the historical-critical methods to the understanding of the book is surveyed before die research history of quotations is discussed. Ecclesiastes 9-11 is examined to determine if Qohelet really quotes from older wisdom material. Finally, we ask the question whether quotations should be highlighted in Bible translations in order to improve understanding of the text. / Biblical and Ancient studies / M.A.(Biblical Studies)

My primary argument in this thesis is that creation theologies significantly influenced early developments in the doctrine of the Trinity, especially in Augustine of Hippo’s theology. Thus this is a work of historical theology, but I conclude with proposals for how Augustine’s theologies of creation and the Trinity can be read fruitfully with modern theology. I critically analyse developments in trinitarian theologies in light of ideas that were held about creation. These include the doctrine of creation ‘out of nothing’ and ideas about other creative acts (e.g., forming or fashioning things). Irenaeus and other early theologians posited roles for God (the Father), the Word / Son, the Spirit, or Wisdom in creative acts without working out formal views on economic trinitarian acts. During the fourth century trinitarian controversies, creation ‘out of nothing’ and ideas about ‘modes of origin’ influenced thinking on consubstantiality and relations within the Trinity. Basil of Caesarea and others also presented ideas about trinitarian acts of creation and the Trinity in hexaemeral works. I will argue that in Augustine’s views of trinitarian acts of creation, he attributes roles to God (the Father), the Word / Son, and the Spirit. In his mature theology, he attributes the giving of formless existence, differentiated existence, and perfected existence to the three Persons respectively, while depicting shared roles. He also attributes to the Spirit the giving of the capability of ‘dynamic abiding’ to creatures, which gives them agency in continuing their existence. Augustine’s theologies of creation and the Trinity were significantly influenced by his exegesis of Gen. 1, John 1. 1-3, Wisdom, and other scriptures, and his ideas resonate with the hexaemeral works of Basil and Philo of Alexandria. I argue that scholars should examine these sources and Augustine’s own hexaemeral commentaries to gain a deeper understanding of his trinitarian theology.