Diese rechtsvergleichende Arbeit behandelt die Haftung für Erfüllungsgehilfen. Dass § 278 BGB im chinesischen Recht keine wörtliche Erwähnung findet, veranlasst zum Nachdenken, wie und auf welcher gesetzlichen Grundlage chinesische Gerichte den Fällen begegnen, die im deutschen Recht mit dem Stichwort „Erfüllungsgehilfe“ verbunden sind. Hinsichtlich des deutschen Rechts sind vor allem die Grundgedanken sowie der historische Ursprung des § 278 BGB zu berücksichtigen, da eine genaue wissenschaftliche Untersuchung dieser Aspekte bei der praktischen Rechtsanwendung zu einem wertvollen Erkenntnisgewinn führen kann. Trotz der Vielschichtigkeit der Einzelfragen stellt vor allem die ausführliche Behandlung von tatbestandlichen Voraussetzungen der Erfüllungsgehilfenhaftung einen besonders elementaren Gegenstand der vorliegenden Arbeit dar. Die Bedeutung einer derartig detaillierten Auseinandersetzung ergibt sich aus Sicht eines rechtsvergleichenden Betrachters insbesondere daraus, dass ebendiese für die Untersuchung von chinesischen Parallelvorschriften unerlässliche, instruktive Vergleichsmaßstäbe liefert. Mit Art. 121 CVG, der hinsichtlich der Zurechnung fremden Verhaltens zumindest äußerlich einige Gemeinsamkeiten zum § 278 BGB aufweist, können chinesische Gerichte in einigen Fallkonstellationen zu vergleichbaren Lösungen gelangen. Eine zu wortgetreue Anwendung bzw. die Vernachlässigung der dem Art. 121 CVG zugrundeliegenden Wertung birgt aber die Gefahr einer uferlosen Haftung seitens des Schuldners. Darüber hinaus spielt in diesem Zusammenhang die chinesische kollektivistische Volkstümlichkeit in Bezug auf die Verschuldenszurechnung eine nicht unwesentliche Rolle. Das Zurückgreifen auf derartig abstrakte und oft schwer fassbare Vorstellungen ist doch bedenklich. Außerdem ist das Zusammenwirken mit Art. 65 CVG und Art. 43 CAGZ erforderlich, um die Regelungslücke des missglückten Art. 121 CVG auszufüllen und eine Flexibilisierung der Rechtsanwendung zu sichern. / This comparative work focuses on the liability of the debtor for persons whom he uses to perform his obligation (as “vicarious agents”). The fact that Art. 278 of the German Civil Code (GCC) does not have a corresponding term in the Chinese law leads to wonder how and with which term Chinese courts deal with the cases that regularly connected with the keyword "vicarious agent" in German law. On the part of German law, the basic ideas and the historical origin of Art. 278 GCC that leads to fruitful knowledge gain both in academic research and in the practical application must be taken into account. Despite the complexity of individual questions, a detailed discussion of the prerequisites for the responsibility of the obligor for third parties also constitutes a particularly interesting subject of this work. For a comparative legal scholar from China, the significance of such a detailed examination is especially evident in providing instructive benchmarks for the research of Chinese parallel regulations. With Article 121 of Chinese Contract Law (CCL), which at least has some similarities with regard to the responsibility for the wrongdoing of those others, the Chinese courts can reach comparable solutions in some case constellations. However, a rigid understanding of Article 121 CCL or the neglecting of his basic concepts entails the risk of unlimited liability of the debtor. In addition, Chinese collectivistic values play a significant role in terms of fault attribution. Relying on such an abstract and often elusive concept is however debatable. To rectify the existing legal omission due to Article 121 CCL and ensure the flexibilization of the application of law is applying Article 65 CCL and Article 43 of General Principles of the Chinese Civil Law necessary.

The Apartheid Philosophy resulted in creating a heterogenous society in South Africa, with each group having its own distinctive culture and value-orientation. Organizational values, influenced by personal value-orientation employed by White managers, could be challenged by appointing members of this heterogenous society into positions previously held by White managers, thereby emphasizing the need for congruence between organizational and personal value-orientation. The literature study revealed not only the existence of both Individualism and Collectivism, but the co-existence thereof in individual value-orientation and the existence of Ubuntuism as another form of collectivism - the latter being analogous to humanism. Through this empirical study the value-orientations of managers from either Black or White cultural backgrounds, were assessed, using a value-orientation questionnaire. The findings of the present study, although inconclusive, demonstrated that Black and White managers do not differ significantly in terms of their value-orientation at work. / Industrial and Organisational Psychology / M.A. (Industrial Psychology)

The Apartheid Philosophy resulted in creating a heterogenous society in South Africa, with each group having its own distinctive culture and value-orientation. Organizational values, influenced by personal value-orientation employed by White managers, could be challenged by appointing members of this heterogenous society into positions previously held by White managers, thereby emphasizing the need for congruence between organizational and personal value-orientation. The literature study revealed not only the existence of both Individualism and Collectivism, but the co-existence thereof in individual value-orientation and the existence of Ubuntuism as another form of collectivism - the latter being analogous to humanism. Through this empirical study the value-orientations of managers from either Black or White cultural backgrounds, were assessed, using a value-orientation questionnaire. The findings of the present study, although inconclusive, demonstrated that Black and White managers do not differ significantly in terms of their value-orientation at work. / Industrial and Organisational Psychology / M.A. (Industrial Psychology)

This study deals with the character of Jesus in the Gospel of John and follows the social-scientific approach and aims to correct the traditional views regarding the personality of Jesus. The aim is not a personality analysis but to situate Jesus as a typical person who was a part of and functioned in the first Mediterranean world. The pivotal values of the ancient world such as honor/shame; collectivistic/dyadic personality; family and group orientation; kinship; the patronage system with the patron/broker/client relationship and the purity system are applied to reach the aim of my thesis. It is found that Jesus was a collectivistic/dyadic personality. He functioned in this family orientated as well as in a group orientated community and socially structured patronage system as a broker, totally the contrary to contemporary personality drawings of Jesus found in modern literature. / In hierdie studie, wat 'n skripsie van beperkte omvang is, word nie gepoog om 'n persoonlikheidsanalise van Jesus te doen nie. Die studie wil die probleem van die toepassings en interpretasies van Jesus in populere literatuur aanspreek. Jesus word deur moderne mense en teoloe in prentjies en idees van 'n moderne mens met moderne kategoriee, denke en perspektiewe, waardes en oordele beskryf, geteken en geinterpreteer, en dit is nie 'n werklike getroue en realistiese weergawe van Jesus as historiese mens nie. Jesus word in populere literatuur as 'n individualis geteken; sy persoon en emosies word alleenlik in moderne denke en kategoriee geinterpreteer en dit word slegs op grond van moderne individuele ervaring gedoen. Hierdie interpretasies is nie tipies van die kollektiwistiese, groep-georienteerde eerste-eeuse mediterreense persoon nie. Afsydigheid en terughoudendheid (4:9, 10; 13:36-38) is kenmerkend van persone in hierdie samelewing waar warmte in verhoudings ontbreek het (2:16; 9:16)'. Emosies soos 'liefde' wat Jesus toon, is nie 'n emosionele konnotasie wat in die moderne samelewing dui op die gevoelslewe van die mens nie. In hierdie antieke samelewing het 'liefde' gedui op lojaliteit, solidariteit en groepgebondenheid en as Jesus die blinde man sy sig teruggee (9:7), herstel hy nie hier die geneesde man se plek as individu in terme van die moderne samelewing nie, maar hy herstel die sieke in sy regmatige, groep-georienteerde sosiale plek in die antieke samelewing waarin hy - weens sy siekte - as 'buitestaander' geetiketteer is en dus geen deel in die groep gehad het nie. In hierdie antieke eerste-eeuse mediterreense samelewing het ander spilpuntwaardes as in ons moderne samelewing gegeld. In hierdie kollektiwistiese en groepgebonde kultuur het persone gedeel in 'n gemeenskap met die spilpuntwaardes, norme en ingestelde sosiale reels van hierdie spesifieke kultuur en aspekte wat vormend op hulle ingewerk het. Jesus se persoon en optrede moet nagevors word in hierdie sosiale sisteem waar mag deur simbole daargestel is, en waar mense, dinge en gebeure elkeen 'n simboliese werklikheid verteenwoordig het. / New Testament / M. A. (Biblical Studies)

This study deals with the character of Jesus in the Gospel of John and follows the social-scientific approach and aims to correct the traditional views regarding the personality of Jesus. The aim is not a personality analysis but to situate Jesus as a typical person who was a part of and functioned in the first Mediterranean world. The pivotal values of the ancient world such as honor/shame; collectivistic/dyadic personality; family and group orientation; kinship; the patronage system with the patron/broker/client relationship and the purity system are applied to reach the aim of my thesis. It is found that Jesus was a collectivistic/dyadic personality. He functioned in this family orientated as well as in a group orientated community and socially structured patronage system as a broker, totally the contrary to contemporary personality drawings of Jesus found in modern literature. / In hierdie studie, wat 'n skripsie van beperkte omvang is, word nie gepoog om 'n persoonlikheidsanalise van Jesus te doen nie. Die studie wil die probleem van die toepassings en interpretasies van Jesus in populere literatuur aanspreek. Jesus word deur moderne mense en teoloe in prentjies en idees van 'n moderne mens met moderne kategoriee, denke en perspektiewe, waardes en oordele beskryf, geteken en geinterpreteer, en dit is nie 'n werklike getroue en realistiese weergawe van Jesus as historiese mens nie. Jesus word in populere literatuur as 'n individualis geteken; sy persoon en emosies word alleenlik in moderne denke en kategoriee geinterpreteer en dit word slegs op grond van moderne individuele ervaring gedoen. Hierdie interpretasies is nie tipies van die kollektiwistiese, groep-georienteerde eerste-eeuse mediterreense persoon nie. Afsydigheid en terughoudendheid (4:9, 10; 13:36-38) is kenmerkend van persone in hierdie samelewing waar warmte in verhoudings ontbreek het (2:16; 9:16)'. Emosies soos 'liefde' wat Jesus toon, is nie 'n emosionele konnotasie wat in die moderne samelewing dui op die gevoelslewe van die mens nie. In hierdie antieke samelewing het 'liefde' gedui op lojaliteit, solidariteit en groepgebondenheid en as Jesus die blinde man sy sig teruggee (9:7), herstel hy nie hier die geneesde man se plek as individu in terme van die moderne samelewing nie, maar hy herstel die sieke in sy regmatige, groep-georienteerde sosiale plek in die antieke samelewing waarin hy - weens sy siekte - as 'buitestaander' geetiketteer is en dus geen deel in die groep gehad het nie. In hierdie antieke eerste-eeuse mediterreense samelewing het ander spilpuntwaardes as in ons moderne samelewing gegeld. In hierdie kollektiwistiese en groepgebonde kultuur het persone gedeel in 'n gemeenskap met die spilpuntwaardes, norme en ingestelde sosiale reels van hierdie spesifieke kultuur en aspekte wat vormend op hulle ingewerk het. Jesus se persoon en optrede moet nagevors word in hierdie sosiale sisteem waar mag deur simbole daargestel is, en waar mense, dinge en gebeure elkeen 'n simboliese werklikheid verteenwoordig het. / New Testament / M. A. (Biblical Studies)