Text in German / Cosmology and sociology show that animism is the predominant worldview of Japan. Concepts of God, the issue of controlling mana-power, implications of the Japanese soul-concept, the orientation of the conscience and ancestor veneration are critically discussed with Christian beliefs. When compared to the Biblical peace-concept the Japanese peace-concept shows an aesthetic bias that has to be overcome by adding the concept of justice. Japanese soteriology has no reference to God the Creator, whose proclamation is the basis of understanding man's misfortune as rebellion against God and his salvation as reconciliation with Him. Cosmologically speaking, man experiences his misfortune as fear of super-human powers. Salvation is sought through defensive magic and fortunetelling. Christianity acknowledges security as a basic human need but seeks protection and guidance from God. The main focus of Japanese soteriology is in the field of sociology, which in Japan also includes the relationship with the living dead. Misfortune is mainly experienced as shame and ostracism, salvation as rehabilitation. Defilement of naturally good humans is a central theme in Japan's understanding of man's misfortune. The Christian concept of sin, on the contrary, has a theological and an ontological dimension as well. In Japan salvation is understood solely as this-worldly benefits such as health, happiness, prosperity, fertility, and longevity. But in Christianity suffering is a central theme. An overly strong orientation on "this world" can lead to ethical shallowness, overemphasizing the "coming world" to a dangerous ethical relativism. Christian soteriology must keep the tension between these two extremes. The hope of the coming world must neither be robbed of its historical truth by its transformation into a principle, nor must it be historically ineffective.As for his relationship with God, man is solely the object of God's salvation. But as for Christian acts, man is called to act "in the Lord". / Ausführungen zur Kosmologie und Soziologie zeigen, daß das vorherrschende Weltbild Japans das des Animismus ist. In kritischer Auseinandersetzung mit dem Christentum werden der Gottesbegriff, der Gebrauch der Mana-Kraft, Implikationen des Seelenbegriffs, die Gewissensorientierung und die Ahnenverehrung diskutiert. Die Gegenüberstellung mit dem biblischen Friedensbegriff zeigt, daß der japanische Friedensbegriff seine ästhetische Einseitigkeit durch die Erweiterung um den Aspekt der Gerechtigkeit überwinden muß. In Japan hat die Soteriologie keinen Bezug zu Gott, dem Schöpfer, dessen Verkündigung die Grundlage für das Verständnis des Unheils als Rebellion gegen ihn, des Heils als Versöhnung mit ihm ist. Kosmologisch wird das Unheil in Japan als Angst vor übermenschlichen Mächten erfahren, das Heil durch Schutzzauber und Wahrsagerei gesucht. Das Christentum erkennt das Grundbedürfnis der Sicherheit an, sucht Schutz und Führung aber bei Gott. Das Schwergewicht japanischer Soteriologie liegt im Bereich der Soziologie, zu der in Japan auch die Beziehung zu den living dead gehört. Unheil wird vor allem als Beschämung und Ächtung, Heil als Rehabilitation erfahren. Im japanischen Unheilsverständnis nimmt Verunreinigung des an sich guten Menschen einen hohen Stellenwert ein. Das christliche Sündenverständnis hat dagegen auch eine theologische und ontologische Dimension. Heil wird in Japan rein diesseitig als Gesundheit, Glück, Reichtum, Fruchtbarkeit und langes Leben verstanden. Dagegen spielt in der christlichen Heilslehre das Leiden eine zentrale Rolle. Eine zu starke Orientierung auf "diese Welt" kann zu ethischer Seichte, eine zu starke Orientierung auf die "kommende Welt" zu einer gefährlichen ethischen Relativierung führen. Die christliche Soteriologie muß die Spannung zwischen beiden Polen aufrechterhalten. Die Hoffnung auf die kommende Welt darf weder durch ihre Erhebung zum Prinzip ihrer geschichtlichen Wahrheit beraubt werden, noch darf sie selbst geschichtlicher Wirklichkeit entbehren. Was die Beziehung des Menschen zu Gott angeht, ist der Mensch ganz und gar Objekt des göttlichen Heilshandelns. Was aber das christliche Handeln angeht, ist der Mensch zum Handeln "im Herrn" berufen. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

O tema central da Ética Nicomaquéia é a investigação do sumo bem humano, a eudaimonia ou boa vida. Aristóteles define a eudaimonia em EN I.7 1098a1719 como “atividade da alma [racional] segundo a virtude ( arete ), e se houver mais de uma virtude ( aretai) , segundo a melhor e mais perfeita (t eleiotanton )”. A virtude ( arete ) de algo é aquilo que permite a este algo realizar corretamente sua função própria. A função do homem consiste em uma atividade em acordo com a razão, logo a atividade humana virtuosa será aquela atividade (ou mesmo um conjunto delas) na qual o homem expresse um uso excelente da razão. A concepção de arete, portanto, tem um papel fundamental na definição de eudaimonia. Se o filósofo deseja investigar adequadamente o fim último dos seres humanos, ele precisa incluir nessa investigação o estudo das virtudes. No presente trabalho, nos dedicamos a esclarecer e definir a virtude da parte desiderativa da alma (que não é racional, mas pode ouvir e obedecer a razão): a virtude moral. Para isso, analisamos os principais pontos apresentados pelo Estagirita com relação à aquisição e caracterização dessa virtude. Ao longo do trabalho, mostramos que a virtude de caráter é uma disposição para escolher aquilo que é correto e bom nas ações e paixões (aquilo que é intermediário em relação a nós) conforme determinado pela razão prudencial. / The main subject in the Nicomachean Ethics is the inquiry on the highest human good, eudaimonia or good life. Aristotle defines eudaimonia in EN I.7 1098a1719 as “activity of [racional] soul in conformity with excellence ( arete ), and if there are more than one excellence ( aretai) , in conformity with the best and most perfect (t eleiotaton) ”. The virtue ( arete ) of something is what allows it to properly accomplish its own function. The function of man consists in an activity in accordance with reason, thus virtuous human activity is that (or those) in which a man shows excellent use of reason.The notion of arete, therefore, has a fundamental role on the definition of eudaimonia. If Aristotle wants to properly investigate the final end of human beings, he should include in this inquiry the study of virtue. In this work we are devoted on making clear and defining the desiderative part of the soul (which isn’t rational, but can listen to and obey reason): moral virtue. For that, we analyzed the main points presented by Aristotle related to the acquirement and description of this virtue. Throughout this work, we show that character virtue is a tendency for chosing what is right and good in our actions and passions (that which is intermediary regarding ourselves) according to what is established by prudential reason.

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This non-experimental, correlational study (N = 513) examined the relationships among self-actualization, well-being, and metacognition. Need-satisfaction and non-defensiveness were also tested as mediators in the relationship between metacognition and self-actualization. A battery of paper-and-pencil self-report measures was administered to a sample of undergraduate and graduate students in a public university in South Florida. Correlational and hierarchical regression analyses and structural equation modeling for mediational analysis were used to test the hypotheses. The results largely supported the hypotheses with only a few exceptions. Students who demonstrated higher level of self-actualization experienced higher well-being as well (the result of this hypothesized relationship was equivocal for parent students, n = 61). Moreover, need-satisfaction and non-defensiveness were found to be significantly and positively associated with self-actualization, providing preliminary supporting evidence for Maslow’s (1968) and Rogers’ (1951, 1961) theories of self-actualization. In addition, students with higher levels of general metacognitive competence were more likely to demonstrate higher level of need-satisfaction, non-defensiveness, self-actualization, and well-being (the result of the third hypothesized relationship was equivocal for female immigrant education students, n = 78). Further, metacognition and need-satisfaction, and metacognition and non-defensiveness shared common variance in predicting self-actualization. The relationship between metacognition and self-actualization was mediated by need-satisfaction and non-defensiveness, except for non-education students (n = 201), for whom no mediational effect was detected by non-defensiveness. In sum, the findings imply that general metacognitive competence, which can be taught as a set of skills, theoretically contributes to students’ self-actualization and well-being. This study provides support for a conceptual model of self-actualization, which introduces this phenomenon as a goal-oriented process that is essential to students’ well-being and can be attained by exercising metacognition. The discussion of the findings highlights implications of this study for theory, research, and practice as a guide for scholars, researchers, and practitioners in the field of education and psychology.

O tema central da Ética Nicomaquéia é a investigação do sumo bem humano, a eudaimonia ou boa vida. Aristóteles define a eudaimonia em EN I.7 1098a1719 como “atividade da alma [racional] segundo a virtude ( arete ), e se houver mais de uma virtude ( aretai) , segundo a melhor e mais perfeita (t eleiotanton )”. A virtude ( arete ) de algo é aquilo que permite a este algo realizar corretamente sua função própria. A função do homem consiste em uma atividade em acordo com a razão, logo a atividade humana virtuosa será aquela atividade (ou mesmo um conjunto delas) na qual o homem expresse um uso excelente da razão. A concepção de arete, portanto, tem um papel fundamental na definição de eudaimonia. Se o filósofo deseja investigar adequadamente o fim último dos seres humanos, ele precisa incluir nessa investigação o estudo das virtudes. No presente trabalho, nos dedicamos a esclarecer e definir a virtude da parte desiderativa da alma (que não é racional, mas pode ouvir e obedecer a razão): a virtude moral. Para isso, analisamos os principais pontos apresentados pelo Estagirita com relação à aquisição e caracterização dessa virtude. Ao longo do trabalho, mostramos que a virtude de caráter é uma disposição para escolher aquilo que é correto e bom nas ações e paixões (aquilo que é intermediário em relação a nós) conforme determinado pela razão prudencial. / The main subject in the Nicomachean Ethics is the inquiry on the highest human good, eudaimonia or good life. Aristotle defines eudaimonia in EN I.7 1098a1719 as “activity of [racional] soul in conformity with excellence ( arete ), and if there are more than one excellence ( aretai) , in conformity with the best and most perfect (t eleiotaton) ”. The virtue ( arete ) of something is what allows it to properly accomplish its own function. The function of man consists in an activity in accordance with reason, thus virtuous human activity is that (or those) in which a man shows excellent use of reason.The notion of arete, therefore, has a fundamental role on the definition of eudaimonia. If Aristotle wants to properly investigate the final end of human beings, he should include in this inquiry the study of virtue. In this work we are devoted on making clear and defining the desiderative part of the soul (which isn’t rational, but can listen to and obey reason): moral virtue. For that, we analyzed the main points presented by Aristotle related to the acquirement and description of this virtue. Throughout this work, we show that character virtue is a tendency for chosing what is right and good in our actions and passions (that which is intermediary regarding ourselves) according to what is established by prudential reason.

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Positive psychology has significantly advanced our understanding of well-being, yet there remains a need to better understand the how, what, and why of both positive and negative well-being. This study combined positive psychology and job loss perspectives to investigate the subjective experience of well-being following job loss. Using a qualitative-focused case study methodology, this three article dissertation explored the experiences of 20 workers who were displaced from the Ottawa, Canada technology sector from 2000-2006. The first article explored the experience of well-being from a bottom-up, naturalistic point of view and compared these inductive notions with existing a priori theories. Findings support integrated conceptualizations of hedonia and eudaimonia, while also potentially identifying new notions of well-being. Identified themes include (a) life evaluation, (b) transitory experiencing, (c) growth and grounding, (d) environmental mastery/stability, (e) mental ill-being/ill-health, and (f) motivational mindsets/conditions. This study showed well-being to be a rich, pluralistic construct. It included the non-dualistic notions of both subjectivity and objectivity, as well as encompassing notions related to the what and how of well-being. The second and third articles present inductively derived themes which helped to explain the relationship between job loss and well-being (i.e., the how and why). Three externally focused themes were reported in the second article: (a) systemic factors (e.g., broader business environment), (b) interpersonal factors (e.g., social support), and (c) chance (e.g., luck and serendipity). The third article identified two internally focused major themes: (a) differential coping responses and processes and (b) protective and sensitizing processes. Coping specifically consisted of problem-focused coping, meaning-making, attitudes and expectancies, behavioural processes, and emotional processes. Protective and sensitizing processes included identity and self-esteem, the impact of past adversity, and personal resources and characteristics. Implications for theory, research, and practice for both positive psychology and job loss are discussed. Keywords: positive psychology, job loss, unemployment, qualitative research, case study, hedonia, eudaimonia, coping, meaning, meaning-making, resilience, post-traumatic growth, social support, relationships, theory, processes

In times of crisis, what tools do planners and designers have to inspire a sense of well-being? How can we heal community through dialogue, recognizing the ongoing need for connection with or without a crisis? Are there ways to uncover unknown concerns and values in a community? The engagement approaches many planners and designers rely on do not typically aim to access these deeper questions in society. Surveys, public meetings and focus groups seek tangible results that target specific issues. They are often conducted out of context, taking the public out of the environment at issue to answer questions on a defined topic. What tools do professionals designing our urban environments have for discovering unknown issues in a more spontaneous and practice-based way in places where community exists? Through the Eudaimonic Tree Pilot I explored these questions, using the framework of eudaimonia to guide my process. The objective of my study began with my desire to inspire a sense of well-being, eudaimonia, in my community during a time of great loneliness and mental health decline due to the ongoing COVID-19 pandemic. This historic moment left many people feeling disconnected and hopeless, exacerbating a national trend that started well before COVID (Ammar et al., 2021). In response, I produced three installations using trees in the landscape to offer the public a means of expression. Each tree housed a different prompt rooted in eudaimonic sentiments and blank note cards for public response. Their messages hung from tree limbs and became an embodiment of the collective consciousness. This study of public engagement through participatory art unearthed profound implications for the planning and design fields. Some of the primary takeaways suggest that participatory art can catalyze community dialogue; spontaneity heightens co-creation; and highly co-created initiatives are likely to generate a eudaimonic effect. This process was led by results as they emerged, highlighting previously unknown resolutions and considerations. This heuristic, emergent methodology could be used more often by planning and design professionals as a means to perform design research that embraces the ephemeral and eudaimonic aspects of communities.

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The happiness of managers is an important research theme for several reasons. Managers spend most of their working day with people, are constantly interacting with various social systems and are role models for happiness in organisations. Furthermore, happiness (in terms of feeling and functioning well) is associated with mental health and positive organisational outcomes. The prevalence of positive mental health is relatively low, with less than a third of the population experiencing high mental health. Research about happiness is necessary given that gains in mental health predict declines in mental illness. Two conceptualisations of happiness, namely authentic happiness (Seligman, 2002), and flourishing (Keyes, 2005) include dimensions of feeling and functioning well. No studies have been conducted regarding the happiness of managers in South Africa. Therefore, research is necessary to investigate the factors associated with happiness, as well as the pathways to managers’ happiness. Psychological need satisfaction is an important pathway through which social-contextual variables impact happiness of people. The aim of this research was to investigate the state of, antecedents and outcomes of happiness of managers in the agricultural sector in South Africa. A cross-sectional design with managers in the South African agricultural sector (N = 507) was used. The Orientations to Happiness Questionnaire, Satisfaction with Life Scale, Job Satisfaction Scale, Organisational Citizenship Behaviour Scale, Organisational Commitment Scale, Antecedents Scale, Work-related Basic Need Satisfaction Scale, Work Engagement Scale, Mental Health Continuum Short Form, Questionnaire for Eudaimonic Well-being, Work-role Fit Scale, Work-Life Questionnaire and Turnover Intention Scale were utilised. Cronbach alpha coefficients, exploratory factor analysis, Pearson correlations, multiple regression analysis, descriptive statistics and mediational analysis (Omnibus procedure) were applied. Structural equation modelling was used to test a structural model of orientations to happiness and its relation to various organisational outcomes. The results of study 1 showed that orientations to happiness (i.e. pleasure, meaning and engagement) had strong direct effects on subjective well-being, job satisfaction and organisational citizenship behaviour. Orientations to happiness impacted job satisfaction indirectly through subjective well-being. Subjective well-being had a strong direct and positive effect on job satisfaction. Orientations to happiness and subjective well-being affected organisational commitment indirectly through their effects on job satisfaction. Concerning happiness as flourishing at work, the results of study 2 showed that 3% of the managers were languishing, 48.5% were moderately flourishing, while 48.5% were flourishing. Task characteristics, supervisor relations, availability of resources impacted job satisfaction, emotional and psychological well-being of managers. Remuneration was associated with job satisfaction, emotional and social well-being. Task characteristics, supervisor relations, personal resources and remuneration satisfied the psychological needs for autonomy, competence and relatedness, which impacted job satisfaction, work engagement and flourishing of managers positively. The results of study 3 showed that factors contributing to meaningful work (work role fit, good co-worker relations, meaningful tasks and work beliefs) had direct effects on psychological need satisfaction, purpose and meaning in life, organisational citizenship behaviour and turnover intention. Work role fit, co-worker relations, task characteristics and career orientation (as a work belief) impacted meaning and purpose in life indirectly through competence satisfaction. Purpose in life impacted turnover intention negatively via psychological need satisfaction, while meaning in life impacted organisational citizenship behaviour and turnover intention via competence and relatedness satisfaction. Recommendations for future research were made. / PhD, Industrial Psychology, North-West University, Vaal Triangle Campus, 2012