Stridsfordon 90 togs fram för att möta en reguljär motståndare på vårt eget territorium. Dagens krav och förutsättningar är annorlunda då striden främst genomförs i konfliktzoner utomlands, men även på vårt eget territorium. Motståndaren vi möter nyttjar andra metoder för att genomföra sin strid och agerar på ett annorlunda sätt än vad vi är övade vid. Syftet med arbetet är att undersöka hur ett förband med stridsfordon 90 lämpar sig i strid på dagens stridsfält mot en irreguljär motståndare. För att ta reda på detta så beskriver jag fjärde generationens krigföring och stridsfordon9040Cför att sedan kunna analysera och jämföra den taktiska nivån utifrån de grundläggande förmågorna. Användningen av strf 90 och mekskytteplutonens taktik mot en 4GW motståndare är lämpliga att användaapligt på den taktiska nivån. Mekskytteplutonens taktik är flexibel och sätter få begränsningar mot taktiken hos en anfallande 4GW motståndare. / Combat vehicle 90 was developed to meet a conventional opponent on our own territory. Today's demands and conditions are different, today’s battles is mainly carried out in foreign conflict zones but also on our own territory. The opponent we face uses other means to carry out their combat, and acts in a different way than we are trained for.    The purpose of this work is to investigate how a unit equipped with combat vehicle 90 is suitable in today's battlefield against an irregular opponent. In order to answer this question, I have described the fourth generation warfare and combat vehicle 9040C, then analyzed and compared the tactical levels from the theory of the basic abilities.               The use of CV90 and the mechanized infantry platoons tactics against a 4GW opponent is appropriate to use at the tactical level. The flexible tactics of the mechanized infantry platoon gives an advantage over a 4GW opponent and the tactics used by such an opponent.

In order to illustrate, I begin this report with an account of some of my experiences as a bilingual teacher, instructing curriculum designed to elicit student reflections their language ideologies and engaging praxis. The data includes student responses to a writing prompt and interview which elicited their language ideologies. Some of the student comments were striking due to their recognition of the higher status of English. The student-collected data aided me in evaluating my curriculum and instruction and inform my future practice. My report ends with a proposal to investigate these issues more deeply by conducting a study on student language ideologies. / text

More than a century ago in their definitive work “The Right to Privacy” Samuel D. Warren and Louis D. Brandeis highlighted the challenges posed to individual privacy by advancing technology. Today’s workplace is characterised by its reliance on computer technology, particularly the use of email and the Internet to perform critical business functions. Increasingly these and other workplace activities are the focus of monitoring by employers. There is little formal regulation of electronic monitoring in Australian or United States workplaces. Without reasonable limits or controls, this has the potential to adversely affect employees’ privacy rights. Australia has a history of legislating to protect privacy rights, whereas the United States has relied on a combination of constitutional guarantees, federal and state statutes, and the common law. This thesis examines a number of existing and proposed statutory and other workplace privacy laws in Australia and the United States. The analysis demonstrates that existing measures fail to adequately regulate monitoring or provide employees with suitable remedies where unjustifiable intrusions occur. The thesis ultimately supports the view that enacting uniform legislation at the national level provides a more effective and comprehensive solution for both employers and employees. Chapter One provides a general introduction and briefly discusses issues relevant to electronic monitoring in the workplace. Chapter Two contains an overview of privacy law as it relates to electronic monitoring in Australian and United States workplaces. In Chapter Three there is an examination of the complaint process and remedies available to a hypothetical employee (Mary) who is concerned about protecting her privacy rights at work. Chapter Four provides an analysis of the major themes emerging from the research, and also discusses the draft national uniform legislation. Chapter Five details the proposed legislation in the form of the Workplace Surveillance and Monitoring Act, and Chapter Six contains the conclusion.

Denna uppsats söker besvara frågan ”Hur tolkas Jesu mor i nutida bibelkommentarer till Johannesevangeliet, utifrån de exegetiska forskningsfälten historicitet, litterärkritik och teologi?”. Syftet är att bidra till ett kritiskt och reflekterande samtal kring den exegetiska bibelkommentaren som genre, och i synnerhet bidra till en ökad förståelse av hur nutida exegetiska bibelkommentarer behandlar en teologiskt omstridd biblisk gestalt. Uppsatsen utgår från en teoretisk utgångspunkt som innebär att exegetik inte kan bedrivas opåverkad av exegetens egna föreställningar, varför skillnader mellan olika tolkningar är att förvänta. Uppsatsen har en kvalitativ, hermeneutisk metodansats. Det metodologiska tillvägagångssättet är att med hjälp av problemformuleringen och arbetsfrågorna analysera och diskutera hur Jesu moders historiska, litterära och teologiska roll i bibeltexterna Joh 2:1-11 och 19:25-27 tolkas i nio utvalda exegetiska kommentarer till Johannesevangeliet.I kapitel 1 introduceras teori, metod, avgränsningar, begrepp, angränsande forskning, material och disposition. I kapitel 2 presenteras de grekiska texterna till de aktuella perikoperna 2:1-11 och 19:25-27, som ett stöd för läsaren. I kapitel 3 analyseras de nio bibelkommentarerna i tur och ordning enligt arbetsfrågorna. I kapitel 4 sätts bibelkommentarernas respektive tolkningar i relation till varandra; och en diskussion kring likheter, skillnader och mönster förs. I samma kapitel presenteras en sammanfattande diskussion, uppsatsens slutsatser och förslag till framtida forskning.Uppsatsens slutsatser är (1) att Jesu mor som historisk gestalt är indirekt föremål för diskussion, genom en mer övergripande diskussion om Johannesevangeliet som ögonvittnesskildring eller ej, (2) att Jesu mor i allmänhet framstår som en rund, statisk (se 1.3 Teori och metod för en förklaring av dessa begrepp) karaktär i de analyserade kommentarerna, och (3) att Jesu mor av de flesta anses som en viktig teologisk gestalt, framförallt som en del i en uppfattad johanneisk teologi om en familj av troende som instiftas av Jesus; en ståndpunkt som dock väcker debatt och möter motstånd

The heart of Pentecostal practice has always been an experience of the Holy Spirit. These experiences are often claimed to have the direct guidance of the Spirit and form the decisions and actions that result in the ongoing of the development of practices and doctrine. It is my contention that the third and fourth so-called waves of the Spirit are not truly waves of the Spirit, neither are they new. They are the rebirth, albeit in a new manner, of three disappointing and tragic movements of past Pentecostal history, namely the (New) Latter Rain, the Shepherding Movement, and the Prosperity Movement. I maintain that these two waves do not follow a solid Pentecostal doctrinal stand of an experience in the Holy Spirit of separability and subsequence, neither do they draw their doctrinal stand from the book of Acts, but rather the Synoptic gospels. Unfortunately, even though Pentecostal scholarship is on the rise, the majority of the prolific writers of these last two waves are extremely eisegetical in regards to their dealing with the Word of God. They claim vision and direction from Heaven, as opposed to an exegesis of the canon of Scripture. I maintain that these two, so called waves of the Spirit are not Heaven sent but man conceived and thus dangerous heresy to the church. `I believe that courage is the most important virtue, the foundation that underlies and gives realty to all other virtues and personal values. Without courage we become conformists. Conformity is not the fibre good and courageous leaders are made of… Do not be frightened by the aloneness that may come with your holding unpopular positions. It is in aloneness that wisdom will visit you and smile upon you'. These are not, as a theologian might be entitled to expect, the words of Elijah or Jeremiah. They are quoted from a speech given in 1999 by Mamphela Ramphele, vice chancellor of the University of Cape Town. Her context was the silence that has so often fallen on African societies once liberation has taken place. It is just such silent acquiescence, she insists, that allow former `heroes of the struggle' to become despots and dictators. Her words are challenging to Pentecostal theologians for at least two reasons. The first and more mundane is that Pentecostalism is most vibrant today in precisely those countries, which can be termed `postcolonial'. The second, and to my mind the most relevant to the movement, is that Pentecostalism was at its beginning a powerful spiritual force because it inherited an ethos of radical difference and because its proponents were unflinching in refusing to be co-opted into any other agenda than the one for which they knew they had been empowered by the Spirit of Jesus Christ. In this sense it was a prophetic religion, a religion similar to that of Elijah and Jeremiah. It is my plea then in this presentation that the so-called `postcolonial' countries will not swallow this new error, which has been called the new Pentecostal rhema from Heaven, which stems, as do so many new theological trends from the Western world. The new emerging Pentecostal Charismatic churches, particularly of the Third World need to have the courage not to be conformists, for such is not the fiber good and courageous leaders have. The hermeneutical pneumatology of the Pentecostal tradition has always been questioned. The early Pentecostals did not even bother to develop a theological hermeneutical position of a subsequent experience of the Spirit; they accepted their experience as from God . When they did begin to develop a Pentecostal theology it was often ridiculed as being primarily experiential, thus in the minds of most, devoid of Biblical theology. Fifty years after the outpouring of the Spirit at Azusa Street many Pentecostal scholars began to re-examine the pneumatology of Luke's writing. In the latter part of the 20th Century many Pentecostal scholars came into their own, examining and challenging many of the previously accepted conclusions of theologians, in regards to the Classical Pentecostal doctrinal position . Their position was that there was a separable and subsequent experience of the Spirit following salvation, which was accompanied by the initial evidence of speaking with other tongues. The initial evidence was for a few, and still is for some, questionable evidence. Such a position stood in opposition to those who declared that there was no second experience of the Holy Spirit for any person other than salvation. If those who believed in the `conversion-initiation, which included the baptism in the Holy Spirit' were indeed correct, then everything that Luke talks about in relation to pneumatology in his two-volume work is totally in relation to salvation. This was the theological pneumatological position prior to Classical Pentecostalism. It did and has resulted in many theological challenges. Scholars who take this position do so on the premise that Pentecost is more of a historical situation for the church. However scholars convinced of the Classical Pentecostal position are refusing to accept this position and have and are continuing to develop an exegetical position for a secondary work of the Holy Spirit in a person's life. This is my personal position made vitally real for me since I did not grow up in a Pentecostal church setting, but rather came into the Pentecostal experience in my early 20's. It is my contention that the theological impact of Christ's ascension prior to the public ascension witnessed in Acts 1 has not been fully examined. Few scholars have dealt with the typological fulfillment firstly, of the work of the High Priest as seen completed in the life of Jesus Christ, or secondly, of His fulfillment of the first four feasts which the Jews were commanded to keep. Both of these aspects very clearly enhance and form a clear indication that the classical Pentecostal theology was and is correct in speaking of a separable and subsequent work of the Spirit following a clear salvation experience. I will seek to elucidate this by an examining the historical background of the first two waves of the Spirit, followed by a preview of the work of the Holy Spirit as seen in the canon of Scripture with emphasis on the New Testament. I will follow this by the development of the idea of regeneration in the New Testament. Finally I will examine Lukan writing in regards to the experience known as the baptism of the Holy Spirit. These chapters will then serve as a base for comparison with the material, which will follow. In the late 20th and early 21st century the Classical Pentecostal doctrine has been challenged by the last two charismatic waves of the Spirit, both of which have spawned a plethora of writings. It is my contention first; that the traditional Pentecostal understanding of the authority of Scripture has been abandoned in that now experience takes precedence over Scripture. Secondly it is clear that these last two waves do not fall within the same parameters as the first two waves in their understanding of a doctrine of separability and subsequence, since they revert to a pre-Classical Pentecostal theological position of only one experience of the Holy Spirit. Thirdly, in a day when Pentecostal scholarship is seeking to become acceptable in their exegesis, the authors of these waves are almost totally eisegetical. The question needs to be asked `Have they subtly taken on a title to glean a following?' It is thus my contention that a survey of these waves shows that they have no common ground with the initial two waves of the Spirit. The indication is that they have deliberately chosen a different Biblical basis and thus disqualify themselves from the Pentecostal Charismatic stream. I will seek to elucidate this by examining the historical background of the last two waves of the Spirit, followed by an examination of the Pentecostal hermeneutic and their lack of hermeneutics, as seen so clearly in their writings. This will be done by pointing out the comparisons to the latter two waves of the Spirit both in theory and in the voluminous writing, which are largely based on eisegesis. The stated desire to `have church without making anyone sick' has broached and taken the movements far into left field. Finally, it is my contention that the third and fourth waves of the Spirit are not new at all. They are simply a rebirth of three disappointing and tragic movements in Pentecostal history. Thus I hope to clearly substantiate that the third and fourth wave of the Spirit are not really waves of the Spirit at all. They are not such in terms of their Biblical theological basis, neither are they such exegetically. They are simply the result of those desirous of the moving of the Holy Spirit who have reached back into the past and reintroduced past aspects of renewal, which unfortunately were man centered and resulted later in much havoc among Christians. I will seek to elucidate these facts by an examination of the history and practice of the (New) Latter Rain, which still haunts Saskatchewan, Canada where tragedies still exist, and the Shepherding movement out of Florida, which after a few years was denounced even by the leaders and finally totally disbanded. Then, finally the Prosperity Movement, which rose and fell as an unacceptable, illegitimate deduction of so called truth of the canon. One hopes and prays that the tragedies in lives will not live to haunt the church if Jesus tarries. We do not want the "heroes of spiritual struggles" to become the despots and dictators of the Pentecostal churches in the Third World. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

The discovery of the Dead Sea Scrolls has provided an opportunity to reexamine the formation of the Gospel of John. This study will utilize Dead Sea finds coupled with other Second Temple literature to examine how the Gospel of John portrays Jesus as being a king. The approach of this study to use a narrative approach that builds on the Gospel of John as a finished text. The contribution of a source critical approach is not disparaged but the narrative approach will allow the Johannine community to be seen in the context of the immediate post-Second Temple era. The limited literacy of the probable first audience of this text suggests that a narrative approach will best be able to understand the background to the formation of the Gospel of John. A central contention of this study is that the Gospel of John was composed after the Jewish Revolt and after the Synoptics. Thus it deserves the appellation of the Fourth Gospel and is called such in this study. The Fourth Gospel was composed at a time when Roman interest in anything connected to Judaism was sure to attract special interest. Thus the portrayal of Jesus as the Davidic Messiah needed to be handled carefully. The imagery of the new David found in 4Q504 compared with the imagery of Jesus being the Good Shepherd becomes an important part of the argument of this study on whether this Gospel portrays Jesus as being the Davidic Messiah. Jesus as the Good Shepherd showed Jews that Jesus is the Davidic Messiah without overtly offending Roman sensibilities. Furthermore evidence from Christian and Jewish sources indicates that an interest in a Third Temple was still stirring between the Jewish and Bar-Kochba Revolts. The Fourth Gospel shows Jesus as the Davidic Messiah who replaces the Temple because the Good Shepherd was the perfect sacrifice. / New Testament / D. Th. (New Testament)

Plusieurs facteurs importants interviennent dans la dynamique concurrentielle des chaînes logistiques, à savoir les caractéristiques structurales et relationnelles. Nous optons dans ce travail doctoral pour l'étude des registres relationnels afin de comprendre le rôle des réseaux sociaux dans la construction d'une capacité de coordination au sein des chaines logistiques. Le champ d'investigation est celui du prestataire logistique de dernière génération dénommé 4PL, dont le métier consiste à concevoir et à orchestrer des systèmes logistiques sans pour autant posséder d'actifs matériels. Afin de faire la lumière sur cette problématique, nous mobilisons trois cadres d'analyse, à savoir le management inter-organisationnel, l'approche par les réseaux sociaux et la prestation logistique. La démarche empirique s'est appuyée sur l'analyse du discours de personnes évoluant dans des entreprises ayant mis en oeuvre une prestation 4PL. Les résultats de notre recherche doctorale soulignent qu'il faut tenir compte de valeurs aussi bien économiques que sociales, comme la confiance et les liens interpersonnels, pour dynamiser les relations inter-organisationnelles. Ces valeurs sociales facilitent le travail de coordination du 4PL au sein des chaînes logistiques et légitiment son pilotage. / Several important factors are involved in the competitive dynamics of supply chains: namely the structural and relational characteristics. In this doctoral research we choose to use the relational register in order to understand the role of social networks in building coordination capacity within supply chains. The field of investigation is the Fourth Party Logistics (4PL), whose job is to design and orchestrate logistics systems without ownership of physical assets. To shed some light on this issue we engage three analytical frameworks: the inter-organizational management, the social networks paradigm and logistics services. The empirical approach was based on discourse analysis of people operating in 4PL companies. The results of our study highlight that we must rely on economical as well as social values, such as trust and interpersonal ties, in order to maintain and boost inter-organizational relationships. These social values facilitate 4PL's coordination within supply chains and legitimize its control.

The ongoing Fourth Industrial Revolution fundamentally changes the world of work. Recent technological innovations have a significant impact on all areas of the national economy and on our everyday life. This diploma thesis deals with these impacts on the labour market in connection with the advancing trend of automation and digitization of work. Discussion on the future development of the revolution is in the sphere of expertise highly polarized. Versions that represent a negative view of the issue include image of massive job replacement, lack of talent and the rise of social inequality. On the other hand, there are concepts that emphasize the positive impact on the labour market. The aim of this diploma thesis is to classify the trends in the working relations through the comparison of these two opinion streams and the systematic arrangement of the arguments presented by them. The final part addresses the context of the Fourth Industrial Revolution in the Czech Republic. KEY WORDS the Fourth Industrial Revolution, automation, digitization, future of work, labour market, flexibility at work, new trends in employment

The focus of this thesis is Firmicus Maternus, his text the Mathesis, and their place in the intellectual culture of the fourth century AD. There are two sections to this thesis. The first part considers the two questions which have dominated the scholarship on the Mathesis and relate to the context of the work: the date of composition and Firmicus' faith at the time. Chapter 1 separates these questions and reconsiders them individually through an analysis of the three characters which appear throughout the text: Firmicus, the emperor, and the addressee Mavortius. The second part of the thesis considers the Mathesis within the intellectual culture of the fourth century. It examines how Firmicus establishes his authority as a didactic astrologer, with an emphasis on Firmicus' use of his sources. Chapter 2 examines which sources are credited. It considers the argument that Manilius is an uncredited source through an analysis of the astrological theory of the Mathesis and the Astronomica. In addition, the astrological theory of Ptolemy's Tetrabiblos is compared to the Mathesis to assess Firmicus' use of his named sources. The methods that Firmicus uses to assert his authority, including his use of sources, are compared to other didactic authors, both astrological or Late Antique in Chapter 3. This chapter examines whether Firmicus' suppression and falsifying of sources is found in other didactic literature. Chapter 4 considers possible reasons for the omission of Manilius' name and also the effect that this has had on intellectual culture and the place of the Mathesis within it.

Let us have a boundary value problem for the fourth order homogeneous linear ordinary differential equation with constant coefficients, four zero boundary conditions and one additional unilateral condition in the interior of the domain. We prove the existence of a sequence of non-trivial solutions for three types of boundary conditions.