Šiuolaikinės visuomenės požiūrį į šeimą lemia kintantys vyro ir moters socialiniai vaidmenys: nuo tradicinio, kai vyras laikomas šeimos maitintoju, o moteris rūpinasi vaikais ir namų ruoša, pereinama prie egalitarinio (pranc. egalitaire – lygybė), kai abu sutuoktiniai (partneriai) yra ekonomiškai aktyvūs, dalijasi namų ruošos darbus bei vaikų priežiūra, kartu priima sprendimus. Nepaisant to, ar šeima yra egalitarinė, ar tradicinė, pagal bendras šeimai priskiriamas funkcijas ji atlieka vieną svarbiausių – socializacijos – funkciją. Tyrimų, kaip šeimos instituto pokyčiai veikia vaikų socializaciją, nėra daug, todėl ir buvo nuspręsta magistro baigiamajame darbe ištirti tėvų požiūrį į vaikų socializaciją egalitarinėje šeimoje. Šeimos institutas Lietuvoje dabar išgyvena pereinamąjį laikotarpį, o šeimose egalitarinės nuostatos sutuoktinių (partnerių) vaidmenų klausimais dažnai susipina su tradicinėmis, patriarchalinėmis nuostatomis, todėl šiame darbe svarbiausiu kriterijumi, atskiriančiu egalitarinę šeimą nuo tradicinės, laikomas abiejų tėvų ekonominis užimtumas. Tyrimo rezultatai atskleidė, kad egalitarinėse šeimose tėvai per mažai laiko praleidžia kartu su vaiku. Dėl ilgos darbo trukmės atsiradęs nuovargis ir sutrumpėjęs laikas, skirtas pareigoms šeimoje atlikti, turi neigiamos įtakos šeimos gyvenimo kokybei ir vaikų socializacijai. Magistro baigiamąjį darbą sudaro trys pagrindiniai skyriai, kiekvienas skyrius turi poskyrius. Baigiamajame darbe yra 8 poskyriai; bendros viso... [toliau žr. visą tekstą] / Modern society's attitude towards family is changing due to a man’s and a woman's social roles: from the traditional, where the man is breadwinner and the woman takes care of children and household chores, to the egalitarian (in French egalitaire - Equality), where both spouses (partners) are economically active, share household chores and children care, make decisions. Despite whether the family is egalitarian or traditional, from all common family functions, it accomplishes the most important - the socialization function. There are not many researches, how the changes of family institute affect children's socialization, and therefore, it was decided to investigate parent’s attitude towards children's socialization in an egalitarian family in this Master’s Work. Family institute is now going through a transitional period in Lithuania. The egalitarian provisions of the roles of spouses (partners) have often been intertwined with the traditional, patriarchal roles and so, in this work a key criterion for separating the egalitarian family from a traditional one, is both parents' economic employment. The results of this work showed that in the egalitarian families parents spend not enough time with their children. Due to long working hours the tiredness and shortage of time for the family duties, have negative influence on family life and children's socialization. Master's work consists of three main parts, each part has subsections. The final work consits of eight... [to full text]

[Truncated abstract] In this thesis, I seek to determine whether luck egalitarianism is a compelling interpretation of egalitarian justice. In answering this question, I challenge existing interpretations and criticisms of luck egalitarianism, and highlight its radical consequences. I propose a revised theory of luck egalitarianism, and conclude that it does represent a compelling interpretation of egalitarian justice. In the first chapter, I trace the evolution of luck egalitarianism, highlighting the variety of theories that have been grouped under this label. In chapter 2, I defend the approach against an influential critique by Elizabeth Anderson, who argues that luck egalitarianism is inherently disrespectful, trapped in the distributive paradigm, and harsh in its approach towards the victims of bad option luck. I argue against these criticisms, pointing out that the harsh treatment problem will rarely arise because few inequalities result entirely from option luck, and that luck egalitarianism is not disrespectful to those it seeks to assist, nor trapped in the distributive paradigm. In chapter 3, I analyse the distinction between option luck and brute luck, which is crucial to luck egalitarianism. I argue that the option-brute distinction is inconsistent with the underlying impulse of luck egalitarianism because it allows morally arbitrary inequalities to go uncorrected and because it is insufficiently sensitive to the impact of background inequalities on individual choice. I propose a revised theory of luck egalitarianism that focuses on the extent to which a person's level of advantage has been genuinely chosen, rejecting the option-brute distinction. In chapter 4, I give a broader justification of this theory, analysing recent critiques by Susan Hurley and Samuel Scheffler, who have both questioned the moral foundations of luck egalitarianism. In chapter 5, I outline a conception of egalitarian advantage to work alongside the revised theory of luck egalitarianism. I support Cohen's claim that egalitarians should adopt a heterogeneous account of advantage, which includes resources, welfare, and midfare. ... In chapter 7, I highlight the counter-intuitive social policy applications of luck egalitarianism, arguing that the universal approach to social provision associated with the social democratic welfare state comes closer to achieving luck-egalitarian objectives than the residual and conditional provision of benefits and services that is associated with the liberal welfare state. I conclude that luck egalitarianism, in the revised form I outline in chapter 3, is a compelling interpretation of egalitarian justice.

The maleness of Christ: revelational or cultural? is a biblical-theological investigation of the significance of Christ's maleness. This thesis attempts to answer questions as to the significance and meaning ofJesus' maleness. Is the maleness of Christ revelational of God's being and character; is it foundational for the gospel; is it reflective of an ongoing created order? Is revelation and salvation impossible apart from a male redeemer? Or could Christ have been born a woman in a different time and culture? Chapter one describes the various positions and arguments: complementarian, biblical egalitarian, Christian feminist, and post-Christian feminist. Chapter two examines two related topics to the problem, namely slavery and the Sabbath. This section investigates how the church has decided, regarding other issues, what is revelational or cultural. We consider the various implications that the slavery and Sabbath debates have on our topic. Our subject relating to the significance of Christ's maleness has many interrelated concerns. In answering the questions regarding Jesus' maleness, chapter three organises much of the material under the motif of the sonship of Christ. This structure allows us to remain focused as well as interact with the differing topics affecting our concern, such as innertrinitarian relationships, the relationship between revelation and culture, the so-called subordination of the Son, the truth and status of analogy, inclusive language, and the implications of Christ as the image of God. Also included this chapter is a discussion on the relationship between Jesus and Wisdom and whether we can refer to Christ as "Daughter." The chapter concludes with a section on whether Christ's maleness either relates to an ongoing created order of male headship or allows for the transformation of patriarchy. / Philosophy and Systematic Theology / D.Th. (Systematic Theology)

mRNA localisation is a widely used mechanism for achieving temporal-spatial restriction of protein expression and is essential during development to establish cell polarity. mRNA localisation is particularly well studied in the Drosophila egg chamber where gurken mRNA is localised to the dorsal-anterior corner of the oocyte in a Dynein-dependent process that establishes the anterior-posterior and dorsal-ventral axes of the future embryo. An RNA stem-loop called the gurken localisation signal is necessary and sufficient to drive gurken localisation through interactions with a specific complement of protein factors. However, the exact RNA sequence and structural features required to promote each stage of gurken localisation are unknown. Using a live-cell injection assay I have dissected regions of the mRNA signal that are responsible for driving gurken transport and anchoring through their association with Egalitarian, Me31B and Squid proteins. I show the structure of an AU-rich stem and a purine stack are essential for gurken transport, and demonstrate that the size of the internal loop between these stems is important. These features of the localisation signal are essential for recruitment of Egalitarian, which links the mRNA to the Dynein transport machinery. I also show that these mRNA sequence and structural elements are present in several other Dynein-transported mRNAs. The bulge at the distal end of the gurken localisation signal is important for anchoring grk at the dorsal-anterior of the oocyte, possibly through Squid binding, and the proximal third of the signal is essential for recruitment of the translation component Me31B. These studies indicate that the role of the gurken localisation signal in controlling gurken transport, anchoring and translation can be mapped to distinct regions of the signal and provide insights into how the signal carries out these numerous functions at a molecular level. Determining the molecular interactions involved in mRNA localisation improves our understanding of how specificity is generated to direct different mRNAs to distinct regions of the cell to restrict protein expression.

No description available.

The purpose of this research journey is twofold: 1. To deconstruct the Christ-church metaphor in Ephesians 5:21-33 in pastoral marital therapy. To find a more ethical interpretation of this metaphor which can be used as an aid in marital therapy in order to deconstruct patriarchal stereotypes in marriage. 2. To discover the possible value of such an interpretation for marital therapy as well as to describe the journey with a couple who helped to determine the process by which this interpretation could be used as and aid to deconstruct patriarchal discourses in marriage. / Practical Theology / (M.Th. (Specialisation Pastoral Therapy))

The purpose of this research journey is twofold: 1. To deconstruct the Christ-church metaphor in Ephesians 5:21-33 in pastoral marital therapy. To find a more ethical interpretation of this metaphor which can be used as an aid in marital therapy in order to deconstruct patriarchal stereotypes in marriage. 2. To discover the possible value of such an interpretation for marital therapy as well as to describe the journey with a couple who helped to determine the process by which this interpretation could be used as and aid to deconstruct patriarchal discourses in marriage. / Philosophy, Practical and Systematic Theology / (M.Th. (Specialisation Pastoral Therapy))

This dissertation deals with the sensitive topic of h :,mosexuality. For the most part, the Judeo-Christian tradition regards homosexual practice as sin, and an unacceptable alternative lifestyle for Christians. We looked at the current evangelical ethical position in comparison to this tradition and a liberal approach. Homosexuality is the phenomenon of sexually desiring and having sex with people of the same sex. Evangelicals uphold the centrality of the Bible as God's Word and the supreme guide for faith and practice. Three different sets of questionnaires were completed by homosexuals, evangelical leaders and members respectively and the data analysed. Old and New Testament texts showed that homosexuality is biblically never accepted. Data from homosexuals showed that more than fifty percent homosexuals have had sex with people of the opposite sex, thus not 'exlusive'. Data from evangelicals in South Africa, showed that homosexuality is not an acceptable lifestyle, especially for Christians. / Philosophy, Practical & Systematic / M.Th. (Theological Ethics)

Chez l'être humain, le pouvoir d'influence peut être accordé volontairement aux individus qui se démarquent par leurs habiletés exceptionnelles. Dans cette étude, deux théories issues de la perspective évolutionniste sur ce type de pouvoir sont confrontées : celle de la transmission sociale de l'information (Henrich et Gil-White 2001) et celle de l'échange social (Chapais 2012). Cinq hypothèses principales sont extraites et mises à l'épreuve : 1) la compétence supérieure de certains individus leur permet d'acquérir un statut supérieur; 2) la compétence d'un individu est évaluée par comparaison sociale et par l'intermédiaire de mécanismes psychosociaux; 3) les experts sont utiles à autrui puisqu'ils sont de meilleurs modèles à imiter et de meilleurs partenaires de coopération; 4) ces experts reçoivent de la déférence de leurs admirateurs en échange d'un partenariat avec eux ; 5) conséquemment, une compétition pour l'acquisition d'un statut supérieur émerge via la démonstration publique de la compétence et la recherche d'une réputation favorable. Ces prévisions sont testées par une analyse comparative de la littérature ethnographique portant sur dix sociétés de chasseurs-cueilleurs relativement égalitaires en utilisant la base de données du eHRAF of World Cultures. Les résultats appuient très fortement toutes les prévisions et indiquent que des asymétries de statut sont omniprésentes chez tous les peuples de l'échantillon, ce qui refléterait l'universalité des propensions psychosociales qui sous-tendent ces inégalités. / In humans, influence power can be freely given to highly skilled individuals. In this study, two evolutionary theories on the origin of this type of power are considered: the information goods theory (Henrich and Gil-White 2001), and the social exchange theory (Chapais 2012). Based on this theoretical framework, five main hypotheses were extracted and tested: 1) individuals with higher competence in specific domains of activities have a superior status; 2) an individual's higher competence is evaluated through social comparison; 3) highly skilled individuals are useful to others because they constitute better models to imitate and better partners to cooperate with; 4) followers defer to experts in exchange for their partnership ; 5) as a result, individuals compete for status by exhibiting their competence and attempting to improve their reputation. Those predictions were tested by using the eHRAF of World Cultures database and analysing the data relating to ten relatively egalitarian hunter-gatherer societies. The results strongly support all predictions and indicate that status asymmetries are ubiquitous in the sampled societies. This suggests that the underlying psychosocial mechanisms constitute human universals.

Text in German with summaries in German and English / Includes bibliographical references (leaves 179-182) / In dieser Studie geht es um das Selbstverständnis von Frauen in Leiterschaft in drei von fünf Bünden, die im August 2013 als Freikirchen in Österreich (FKÖ) rechtlich anerkannt wurden. In Leitfadeninterviews äußern sich Leiterinnen zur sogenannten Frauenfrage, ihrem Glauben und ihren Aufgaben in der Gemeinde. Die Forschung findet anhand des empirisch-theologischen Praxiszyklus statt, das Kodieren der Daten und die anschließende Theoriegenerierung geschieht durch die Grounded Theory. Es werden vier Leitertypen aus den erarbeiteten Daten generiert: die Befreite, die ihre Leitungsaufgaben ungehindert erfüllt, die arrivierte Kämpferin, die andere überzeugen konnte, die aktive Kämpferin, die momentan vor Herausforderungen steht und die Suchende, die nicht sicher ist, wie die biblischen Texte zur Frauenfrage heute angewendet werden sollten. Verschiedene Auslegungstraditionen zu ausgewählten Bibelstellen zur Frauenfrage werden der Praxis in Freikirchen gegenübergestellt mit dem Ziel, Horizonte zu erweitern und Gemeindepraxis zu verändern. / This study is about the self-perception of women regarding their roles in leadership in the Free Churches of Austria (FKÖ). In guided interviews woman leaders reflect on aspects of women in ministry, such as being denied the office of teaching, their function in the church and the influence of their faith. The study is done using the empirical-theological practice cycle. The coding of the data and the generating of a theory is done according to the model of Grounded Theory. In the study four types of woman leaders emerge: the liberated woman, who fulfils her duties unimpeded; the successful fighter, who convinced others; the active fighter, who struggles with complementarian practices; and the searcher, who hasn’t found the best interpretations of the biblical texts. Biblical passages and their use with regard to women in ministry are compared to practices in certain churches, so to broaden perspectives and change church praxis. / Practical Theology / M. Th. (Practical Theology)