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Esta pesquisa pretende examinar o problema teológico-político da soberania, a partir da ideia de que concepções teológicas de uma época se conectam intrinsecamente com o sentido das instituições políticas. A principal literatura sobre Teologia Política foi produzida na Alemanha do século XX e é ainda pouco debatida no Brasil. A reflexão sobre o lugar da Teologia Política no quadro da Ciência ou da Religião sobre o seu uso como ferramenta hermenêutica de conceitos históricos serve como glossário para as definições gerais e dos autores sobre « Teologia », « Política », « Ciência » e « Religião ». Em Teologia Política (1922), Carl Schmitt escreve sobre o conceito de soberania e seus desdobramentos implícitos na tese da secularização servem de ponto de partida para as discussões posteriores com Erik Peterson sobre a « liquidação » teológica de toda Teologia Política. A soberania em Schmitt é concebida como uma categoria sociológica não-positivista e contrarrevolucionária, na analogia estrutural do estado de exceção como milagre e no paralelo de Deus como o Estado. O levantamento biográfico dos dois autores, bem como a correspondência entre eles, revela detalhes importantes sobre a mudança de interpretação de certos conceitos em seu tempo. Na década de 1930, os tratados teológicos de Peterson não se destinavam apenas às teses teológico-políticas de seu amigo (e rival intelectual), mas representavam um estudo erudito para compreender e refutar a situação excepcional de seu tempo. Apenas muitos anos depois da publicação desses textos de Peterson, Schmitt, em Teologia Política II (1970), tentou rebater os argumentos de Peterson, que já tinha falecido. A tarefa desta investigação é reconstruir esse diálogo, apontando as principais conclusões desses autores e seus pontos de convergência e divergência, com destaque para a relevância dos estudos da Teologia Política como fonte de estímulo intelectual para pensar o presente e, se possível, se precaver dos reveses do futuro. / This research aims to examine the theological-political problem of sovereignty, from the idea that theological conceptions of an era are intrinsically connected with the meaning of political institutions. The main literature on Political Theology was produced in Germany in the 20th century and it is still underestimated in Brazil. The thoughts on the place of Political Theology in the framework of Science or Religion - on its use as a hermeneutic tool of historical concepts - serve as a glossary for the general concepts and author\'s definitions of \"Theology\", \"Politics\", \"Science\" and \"Religion\". In Political Theology (1922), Carl Schmitt writes about the concept of sovereignty - and its implicit ramifications in the thesis of secularization is usefull as a starting point for further discussions with Erik Peterson on the theological \"liquidation\" of all Political Theology. Sovereignty in Schmitt is conceived as a non-positivist and counter-revolutionary sociological category, in the structural analogy of the state of exception as a miracle and in the parallel between God and the State. The biographical survey of the two authors, as well as the correspondence between them, reveals important details about the change of interpretation of certain concepts in their time. In the 1930s, Peterson\'s theological treatises were not only aimed at the theological-political theses of his friend (and intellectual rival), but represented an scholarly study to understand and refute the exceptional situation of his time. Only many years after the publication of these texts by Peterson, in Political Theology II (1970), Schmitt tried to refute Peterson\'s arguments, who though was already dead. The task of this investigation is to reconstruct this dialogue, showing the main conclusions of these authors and their points of convergence and divergence, highlighting the relevance of the studies of Political Theology as a source of intellectual stimulus to think about the present and, if possible, to prevent against the setbacks of the future.

Officerskapet i Frälsningsarmén (FA) med utgångspunkt från general Erik Wickbergs tal, predikningar och artiklar. Erik Wickberg (1904–1996) är den ende svensk som har varit ledare för Frälsningsarmén (FA) i hela världen. Mellan åren 1961–1969 var han rörelsens stabschef och mellan åren 1969–1974 var han general. På riksarkivet i Stockholm finns hans tal– och predikomanuskript. Dessa har i många år väckt mitt intresse. I min uppsats från 2016 (Predikantskap i Frälsningsarmén, Erik Wickberg stabschef och general 1961–1974, Uppsala universitet) analyserades ett antal predikningar och denna forskning inspirerade mig att med utgångspunkt från Erik Wickbergs tal, predikningar och artiklar undersöka vad han hade att säga om officerskapet i FA.          Syftet har alltså varit att söka beskriva, förklara och förstå hans sätt att identifiera och beskriva officerskapet. Dessutom ville jag veta hur hans idealbild av officerskapet såg ut och hur han teologiskt motiverar detta. Vidare har det varit angeläget att se närmare på debatten när det gäller officerskapet under hans tid och vilken form av ecklesiologi som framträder i Erik Wickbergs framställningar. Åtskilliga forskare har ägnat sig åt att analysera officerskapets ecklesiologi och teologi men ingen annan har gjort detta med utgångspunkt från Erik Wickbergs tal, predikningar och artiklar.             Jag fann tidigt att det var nödvändigt att ge både en historisk och en teologisk bakgrund till begreppet officerskap, samtidigt säga något om hans tids frågor gällande officerskapet men också beröra något om senare tiders utveckling. Allt detta för att Erik Wickbergs framställningar inte skulle ”hänga i luften”. Materialet har alltså bestått av ett sjuttiotal tal och predikningar, hans artiklar i den engelskspråkiga officerstidskriften The Officer och iSalvation Army’s Year Book. Dessutom har andras forskning och andra källor skapat en historisk och teologisk förståelse för begreppet officerskap. På detta sätt har även Erik Wickbergs texter tillsammans med övrigt material kommit att belysa varandra.           I teoribildningen analyserades officerskapet och det är ingen tvekan om att detta skapat en form av en världsvid subkultur där en personlig inre kallelse är inkörsporten och där ordersystem, reglementen och uppdrag bidragit till att skapa en enhetlighet och en internationell samhörighet. Inspiration har hämtats från boken Models of the Church av Avery Dulles. I denna bok ser han på kyrkan utifrån olika modeller. Några av dessa har använts och officerskapet har studerats från ett institutionellt perspektiv, från ett sakramentalt perspektiv,från ett evangelisatoriskt perspektiv, från ett diakonalt perspektiv och från ett omslutande ecklesiologiskt perspektiv.         Dessa perspektiv har fått bilda kapitelrubrikerna i uppsatsen. Jag tänker mig att officerskapet vilar i det institutionella och i det sakramentala perspektivet. Det institutionella handlar om FA:s speciella struktur, det som gör FA till en armé. Det sakramentala handlar om den andliga dimensionen. Det evangelisatoriska och det diakonala perspektivet om vad FA vill åstadkomma, FA:s båda ”vingar” eller de båda operativa perspektiven. Alla dessa perspektiv är i sin tur sedda i ett ecklesiologiskt perspektiv. Utgångspunkten är alltså vad Erik Wickberg talar och skriver i växelverkan med bakgrund, hans samtid och något om senare utveckling. I uppsatsens avslutningskapitel har jag analyserat resultaten med hjälp av frågeställningar som Avery Dulles ställer sig i boken Models of the Church.        I min forskning framkommer det tydligt att Erik Wickberg ser officeren främst som en evangelist med syfte att leda människor fram till en omvändelse till Kristus. Av detta följer att uppgiften blir av uppsökande karaktär och Erik Wickberg återkommer gång på gång till begreppet angripande kristendom.  Officerens uppgift är också att vårda sig om flocken. Dessa två uppgifter sätter sin prägel på hans sätt att se på officerskapet. Idealbilden handlar om att vara helt överlåten till Gud och uppdraget. Officerskapet ska präglas av ödmjukhet, självinsikt, självdisciplin och entusiasm där förnuft och känsla samarbetar. Den teologiska motivationen för officerskapet hämtar han från Guds kärlek genom Jesus Kristus. Erik Wickbergs budskap är att det är Kristi kärlek som tvingar människorna till engagemang. Att vandra i Kristi efterföljelse är ett måste. När det gäller debatten under hans ämbetstid om officerskapets teologiska innebörd tycks inte Erik Wickberg ta ställning för de två huvudlinjerna huruvida officerskapet ska ses som ett ämbete med en speciell andlig status eller om det endast har med funktion att göra. Han talar ofta om officerskapets dignitet och om officerskapet som något heligt och om att man står i en succession av uppdragsbärare som börjar redan i Gamla testamentet. Under Erik Wickbergs tid som general görs ett försök till att teologiskt beskriva officerskapet i ett sammanhang där även han deltar. I denna beskrivning utgår officerskapet från det allmänna prästadömet som ett specifikt uppdrag att utrusta lemmarna i Kristi kropp.          Enligt Erik Wickberg är officerskapets ecklesiologiska hemvist i en av Gud utvald rörelse som har antagit karaktären av en armé i syfte att uppsöka och förkunna och gestalta evangeliet till människor som inga andra bryr sig om. Skulle man ge upp armétanken har man, enligt honom, inget berättigande längre.  Kyrkobegreppet är för statiskt för honom. Allra sist frågar jag mig vad händer när man ser på officerskapet med hjälp av de olika perspektiven.          När det institutionella perspektivet får dominera tar samtalen om befordringar, bestämmelser, disciplin och lydnad för stor plats. Detta kan även hindra framväxandet av en kreativ och fruktbar teologi. Erik Wickberg inser dessa risker. Det finns även exempel i forskningsmaterialet på hur man utifrån ett institutionellt synsätt försöker hitta försvar för FA:s ordersystem i Guds ord som det i själva verket är svårt att hitta en grund för.          I det sakramentala perspektivetsom handlar om officerskapet som ett synligt tecken på Guds nåd är det lätt att urskilja predikningar om betydelsen av att vara föredömen och där han varnar för status och karriärism. Erik Wickbergs helgelseförkunnelse är inte narcissistisk utan har hela tiden ett fokus på medmänniskan.         Det evangelisatoriska perspektivet handlar om officerskapets betydelse för förkunnelsen om frälsning. Erik Wickberg utmanar, uppmanar och inspirerar till en ständigt pågående evangelisation. Man finner att han menar att officerskapet har sin andliga grund i det sakramentala perspektivet för att fungera som förkunnelse om frälsning.         Erik Wickberg har svårt att se det diakonala perspektivet utan att samtidigt betona betydelsen av omvändelsen. Han är orolig för att FA ska uppfattas som en filantropisk organisation som upphör att predika Guds Ord. Samtidigt har han haft att förvalta ett mycket stort socialt arbete med tusentals sociala institutioner. Det är ingen tvekan om att ett av hans syften var att hålla samman FA i hela världen. Detta gjorde honom tyst ibland inför orättvisor av olika slag.         Vad kan då Erik Wickberg ha betytt för officerskapet? Han betonade ofta officerens andliga dignitet. Han ville se officeren som ett föredöme i ödmjukhet. Hans förkunnelse hade plats både för intellekt och känsla. Han satte förkunnelsen om individens frälsning i fokus. Det var inte alltid som han lika klart lyckades förena denna förkunnelse med ord om rättvisa och fred trots att han själv vid ett tillfälle definierade FA som ”a prophetic cry of protest against asleepy, lazy, selfish kind of religion, against closed clique worship and against barriers of raceand nationality and class”. / Officership in the Salvation Army (FA) based on General Erik Wickberg’s speeches, sermons and articles.   Erik Wickberg (1904–1996) is the only Swede who has been the leader of the Salvation Army (SA) Worldwide. Between 1961 and 1969 he was the movement’s Chief of the Staff and between the years from 1969 to 1974 he was General. His speeches and sermon scripts are kept at the National Archives in Stockholm (RA). These have for many years raised my interest. I analyzed a number of his sermons in my thesis from 2016 (Preaching in The Salvation Army, Erik Wickberg Chief of the Staff and General 1961–1974, Uppsala University) and from this research and based on Erik Wickberg’s other speeches, sermons and articles I have investigated what he had to say about the officers of the SA. The purpose has been to seek, describe, explain and understand his way of identifying and describing the officership in the SA. In addition I have asked myself how his ideal image of officers looks and how he theologically justifies this. It has also been important to look more closely at the debate about the officership during his era and discover what kind of ecclesiology that appears in Erik Wickberg’s presentations. Several researchers have devoted themselves to describe and analyze the ecclesiology and theology of the officership. However, I am sure that no one else has done this based on Erik Wickberg’s speeches, sermons and articles.   I discovered early on that it was necessary to give both a historical and theological background to the concept of officership, at the same time to say something about the issues surrounding officership in his time as well as touch on recent developments. All of this to ensure that Erik Wickbergs presentations would not be out of reach. The material has thus consisted of some seventy speeches and sermons, as well as his articles in the officer magazine The Officer and in the Salvation Army’s Year Book, both written in English. In addition, the research of others and a variety of sources, have created an historical and theological understanding of the concept of officership. As a result Erik Wickberg’s texts, in combination with other material, have come to illuminate each other.   In theory I have analyzed officership and claim that it created a form of a world-wide subculture where a personal inner calling is the gateway and where the order system, the regulations and the assignment, contribute to creating a uniformity and an international affinity. Furthermore, I have been inspired by the book Models of the Churchby Avery Cardinal Dulles. In this book he looks at the church being based on different models. I have used some of these myself and thus seen officership from an institutional perspective, from a sacramental perspective, from an evangelistic perspective, from a diaconal perspectiveand finally from an ecclesiological perspective. These perspectives have formed the chapter headings in the essay. I am of the opinion that officership rests in the institutional and sacramental perspective. The institutional is concerned with the SA’s special structure, that which makes SA an army. The sacramental is concerned with the spiritual dimension. The evangelistic and the diaconal perspective is concerned with what the SA wants to accomplish, both being “wings” or two operational perspectives. All of these perspectives are in turn viewed from one ecclesiological perspective. The starting point is what Erik Wickberg speaks and writes about as an interaction with background, his era and something about later development. In the essay’s closing chapter I have analyzed the results with help from the issues Avery Dulles raises in his book Models of the Church.   In my research it is clear that Erik Wickberg sees the officer primarily as an evangelist with the purpose of leading people to a conversion to Christ. This leads to the task being one of outreach in which Erik Wickberg will return again and again to the concept of attacking Christianity. The officer’s task is also to care for the flock. These two tasks characterize his way of looking at officership. The ideal image is about being totally entrusted to God and the mission. The officership must be characterized by humility, self-insight, self-discipline and enthusiasm where common sense and emotion work together. The theological motivation for officership is drawn from God’s love through Jesus Christ. Erik Wickberg’s message is that it is Christ’s love that forces people to engage. To walk in Christ’s path is a necessity. As for the debate during his term of office about the theological meaning of officership Erik Wickberg does not seem to take a stand regarding the two main lines of whether the officership should be seen as an office with a particular spiritual status or if it only is functional. He often speaks of the dignity of the officers and about officership as something sacred and about being in a succession of mission bearers that begins already in the Old Testament. During Erik Wickberg’s time as a General, an attempt is made to theologically describe officership in a context in which Erik Wickberg also participates. This description is based on the general priesthood officership as being a specific single mission to equip the members of the body of Christ.   According to Erik Wickberg, the ecclesiological residence of officership is in a movement chosen by God that has adopted the character of an army in order to seek out and proclaim and portray the gospel to the marginalised. If one gives up on the“army”way of thinking, one has, according to him, no justification anymore. The church concept is too static for him. Most recently, I ask myself what happens when you look at the concept of the officer with the help of the different perspectives.   We have seen that when the institutional perspective dominates, the conversations are about promotions and regulations in which discipline and obedience take a prominent place. This can also prevent the emergence of a creative and fruitful theology. I can see that Erik Wickberg realizes these risks. There are also examples in the research material on how someone from an institutional stance attempts to defend the SA’s order system in the word of God which in fact is difficult to find a basis for.   The sacramental perspective is about officership as a visible sign for God’s grace. There are easily discernable sermons about the importance of being exemplary where he warns of status and careerism. Erik Wickberg’s sanctification is not narcissistic but always has a focus on fellow human beings.   The evangelistic perspective is about the importance of the officership as the proclamator of salvation. Erik Wickberg challenges, encourages and inspires a constant ongoing evangelisation. One finds that he believes that officership has its spiritual foundation in the sacramental perspective serving as a proclamation of salvation. Erik Wickberg has difficulty seeing the diaconal perspective without at the same time emphasizing the meaning of conversion. He is worried that the SA can be perceived as a philanthropic organization that ceased to preach the Word of God. At the same time, he had to manage a very large social work with thousands of social institutions. There is no doubt that one of his purposes was to hold SA together throughout the world. This made him quiet at times in the face of different kinds of injustice.   What did Erik Wickberg mean with officership? He often emphasized the officer’s spiritual dignity. He wanted to see the officer as an example of humility. His preaching had room for both intellect and emotion. He proclaimed salvation with an individual focus. It was not always possible to unite this proclamation with words of justice and peace even though he himself defined the SA at one time as “a prophetic cry of protest against a sleepy, lazy, selfish child or religion, against closed clique worship and against barriers of race and nationality and class”.

Den heliga kungen och den saliga änkan is a comparative study of the saint legend of Erik and the saint legend of Elin as they are represented each saint’s officium. The base for these comparisons is the question of what general similarities, and differences, there are as well as an immerse investigation of how these legends portray halidom and finally how the issue of femininity and manliness are portrayed through these two legends. During the thesis apparent similarities appear in how the legends are structured; a template seems to have existed in which the content of what a legend should include is stated. Erik, as well as Elin, are of noble birth and are portrayed as godly people who live bountiful and ascetic lives. They also share other common features; both Erik and Elin proceed on a mission before they encounter the enemy which ultimately leads to their martyr deaths. After their deaths various miracles takes place. Several references to the bible occur within both legends with the intention to authorize and emphasize moral virtues. One of the variations between the legends is in the way the saints die. Whereas Erik dies during battle, sword in hand, which is not a completely characteristic way to die the martyr death, Elin instead confronts her destiny with complete stoic composure. In terms on halidom, both saints are defined within the frame of a rex justus, a rightful king, as well as a vidua sancta, a holy widow who prays for her enemies before death. In the comparison between femininity and manliness typical patterns appear in which Erik is described as an energetic man, yet humble before God, whereas Elin is portrayed as fair and vestal, abstemious and virtuous, wise and unpresuming.

La théorie psychosociale du développement humain formulée par Erikson indique que l'adolescent est habituellement préoccupé par son identité. Cette identité, qui lui procure bien-être et ajustement psychosociaux, s'acquerrait par un processus de réflexion et d'observations simultanées. Ce processus de réflexion et d'observations simultanées serait ralenti et parfois bloqué chez certains adolescents â cause de changements personnels qu'ils subissent et à cause de pressions multiples et nouvelles exercées sur eux par la société, et qu'à travers ces changements et pressions, ils ne recevraient pas du milieu le support dont ils ont besoin. Selon Erikson, le processus de réflexion et d'observations simultanées pourrait être activé par un support du milieu sous la forme de la reconnaissance de soi par les autres, information donnée à l'adolescent par les autres lui signifiant qu'il a une fonction et un statut positifs de personne valable. Ce support relâcherait la tension de l'adolescent causée par les changements et les pressions et libérerait sa capacité de réflexion et d'observations simultanées. Des recherches montrent qu'un support favorise significativement l'acquisition de l'identité des adolescents qui ont une confusion d'identité. A partir de ce champ théorique et empirique, il a été développé une activité structurée de reconnaissance de soi par autrui, susceptible de favoriser l'acquisition de l'identité. Cette activité consistait en ce que, après avoir expliqué à l'aide d'une bande magnétique les buts de l'activité qui suivait et les rôles de chacun et 1'absence de danger de 1'activité, des personnes importantes ou susceptibles de le devenir aux yeux d'adolescents qui avaient une confusion d'identité, leur disaient que les adolescents ont un statut et une fonction positifs de personnes valables dans leur recherche d'eux-mêmes. L'hypothèse suivante fut formulée: Auprès de garçons ayant une confusion d'identité, âgés de 15, 16, 17 ans, en secondaire IV, une activité structurée de reconnaissance de soi par autrui a des effets significativement plus grands sur l'identité qu'une activité neutre. Afin de mesurer l'identité, le questionnaire de Rasmussen fut choisi. Ce questionnaire a été traduit en français. Il a été administré à deux reprises (10 jours d'intervalle) aux mêmes 71 garçons de secondaire IV d'une même école. La consistance interne trouvée a été de 0.76 au pré-test, et .86 au post-test (r de Pearson corrigés par la formule SpearmanBrown). La stabilité trouvée a été de .916 (r de Pearson). Le questionnaire traduit a été administré à 184 garçons en secondaire IV d'une autre école polyvalente située à 2 milles de celle d'où provenaient les 71 garçons du premier groupe. Aucune différence significative ne fut trouvée entre la moyenne du groupe des 71 et celle du groupe des 184 (t = 1.35, dl = 253, p y .05). Trente-deux sujets parmi les 184 dont les résultats à la mesure initiale d'identité ont été de 44 et moins sur une possibilité de 72 se portèrent volontaires pour l'expérience proposée. Ils ont été assignés, au hasard, aux quatre activités suivantes: verbalisation de soi, reconnaissance de soi par autrui, verbalisation de soi combinée à la reconnaissance de soi par autrui, et une activité neutre. Les activités de verbalisation de soi et de verbalisation combinée à la reconnaissance de soi par autrui furent éliminées de la présente recherche car elles ne furent pas réalisées conformément aux définitions théoriques et opérationnelles que nous en avions données. Pour les deux activités retenues qui furent d'une durée de cinq sessions de deux heures chacune faites en la présence des mêmes expérimentateurs, 10 sujets ont eu au moins une présence aux sessions et ont subi les mesures intermédiaire et finale de l'identité. Ils furent les sujets de la présente étude. Auprès des 10 sujets, 5 de chacune des activités retenues, une analyse de la variance (2x3) pour groupes égaux a été calculée. Ont été trouvés un F significatif (p < .05) entre les trois mesures répétées de l'identité et un F significatif (p < .05) d'interaction entre les deux activités et les trois mesures répétées. Un test F des effets simples a été calculé. Les résultats confirment l'hypothèse concernant l'effet de l'activité structurée de reconnaissance de soi par autrui sur l'identité des adolescents qui ont une confusion d'identité. L'activité de reconnaissance de soi par autrui a eu des effets significativement plus grands sur l'identité que l'activité neutre. Mais l'activité structurée de reconnaissance de soi par autrui fut jugée partiellement valide. Il a été soulevé deux hypothèses du changement d'identité observé. La première concerne des apprentissages purement cognitifs; la deuxième concerne l'acquisition de l'identité telle que définie par Erikson. L'auteur de la présente étude a indiqué les limites de la recherche, sa contribution. Il a fait des suggestions pour des recherches ultérieures. / Québec Université Laval, Bibliothèque 2014

D. Phil. / Human development is a universal phenomenon, characterized by various stages. These stages differ from one culture to the other. Furthermore, each developmental stage tends to bring about expectations that are in accordance with a particular culture. In addition, in each culture there exist problems that are specific to a given stage as well as to the manner in which these problems are resolved. Erikson=s stages of human development are generally regarded as universal. The universal acceptance of Erikson=s stages seems to be based on a study he conducted, involving a variety of cultures. A question that needed to be addressed was whether Erikson=s developmental stages are similar to those which an African child goes through. This study is an attempt to investigate developmental stages of Africans and compare them to those outlined by Erikson. To investigate the developmental stages of an African child and to establish the relationship between Erikson=s stages of development and those of Africans, an exploratory study was conducted among the people of the Bolobedu community in the Limpopo Province, South Africa. The Balobedu people were regarded as an ideal study sample because of their relatively unchanged lifestyle which still resembles the traditional African way of life. Subjects were interviewed individually, by using an open-ended questionnaire. The results were then interpreted and analyzed. The results show that children among the Balubedu also go through various stages of development which have distinct names. Furthermore, like in many other cultural groups, these stages are accompanied by various problems and expectations. In addition, these people use different methods to address problems experienced during each of the stages identified. The study further reveals that although the developmental stages among the Balobedu have much in common with those of Erikson, there exist differences between the two approaches. These differences are identified. Of the most significant differences is that developmental stages are not defined by age alone, but by other factors such as readiness and ability to perform certain tasks as well. In addition, the study did not indicate the presence of psychological problems that are caused by the developmental process, when these stages among the target group were compared to those identified by Erikson. In conclusion, this study illuminates that there are both similarities and differences between the two approaches. One such difference is that whereas Erikson=s theory describes stages in terms of age associated with some psycho-social problems, the results of the investigation revealed that among Africans, developmental stages are described in terms of the child=s readiness, and that no indication of the presence of psycho- social problems was found. This, it would seem, does not necessarily mean that traditional African children do not experience psychological problems. Instead, it suggests that there are other methods of dealing with these psychological problems, which this study did not reveal. This raises the need to explore the developmental stages and their psychological effects among African children by using a larger sample than the one used in this study. Another distinction is that the definition of various stages is based on cultural values. While Erikson emphasizes the importance of concepts such as competition, independence and egoism, Africans tend to put more emphasis on cooperation, inter-dependence and altruism respectively. Lastly, among Africans, each stage is characterized by rituals and ceremonies. These are meant to mark the beginning or the end of a particular stage or phase, thereby psychologically preparing the individual to adjust to the new position. Erikson=s stages of development seem to have ignored the importance of rituals in the various developmental stages. Therefore, his theory can not be said to be universally applicable.

<p>The driving simulator is a vital tool for much of the research performed at theSwedish National Road and Transport Institute (VTI). Currently VTI posses three driving simulators, two high fidelity simulators developed and constructed by VTI, and a medium fidelity simulator from the German company Dr.-Ing. Reiner Foerst GmbH. The two high fidelity simulators run the same simulation software, developed at VTI. The medium fidelity simulator runs a proprietary simulation software. At VTI there is a wish to integrate the medium fidelity Foerst Trainer simulator hardware into the VTI simulation software environment. This would increase research, development and maintanance flexibility and simulator availability since development and research could be performed on one additional simulator. Anintegration would lead to a homogenous software environment that also decreasesdevelopment, maintanance and training costs.To integrate the Foerst Trainer simulator and the VTI simulation software to communicate a program that translates and relays input and output between the two was developed. An assessment of the hardware-software integration was performed through an experiment where the high fidelity Simulator 3 and the medium fidelity Foerst Trainer simulator were compared. The experiment was designed to measure the participants driving performances and the perceived realism of the simulator. The results of the experiment shows that there is suprisingly small differences between the simulators, but more research is needed for more conclusive results.</p>

No description available.

The driving simulator is a vital tool for much of the research performed at theSwedish National Road and Transport Institute (VTI). Currently VTI posses three driving simulators, two high fidelity simulators developed and constructed by VTI, and a medium fidelity simulator from the German company Dr.-Ing. Reiner Foerst GmbH. The two high fidelity simulators run the same simulation software, developed at VTI. The medium fidelity simulator runs a proprietary simulation software. At VTI there is a wish to integrate the medium fidelity Foerst Trainer simulator hardware into the VTI simulation software environment. This would increase research, development and maintanance flexibility and simulator availability since development and research could be performed on one additional simulator. Anintegration would lead to a homogenous software environment that also decreasesdevelopment, maintanance and training costs.To integrate the Foerst Trainer simulator and the VTI simulation software to communicate a program that translates and relays input and output between the two was developed. An assessment of the hardware-software integration was performed through an experiment where the high fidelity Simulator 3 and the medium fidelity Foerst Trainer simulator were compared. The experiment was designed to measure the participants driving performances and the perceived realism of the simulator. The results of the experiment shows that there is suprisingly small differences between the simulators, but more research is needed for more conclusive results.

No description available.