The research effort is an outgrowth of the authors exposure to the field of drug treatment in general, and therapeutic communities in particular. Both were acquainted with people who were graduates of therapeutic communities, and had been involved in m.any discussions concerning the relative merit of therapeutic communities as opposed to other methods of drug treatment.

No description available.

No description available.

The dissertation examines the issue of leisure time and the possibility of self-fulfillment (self- realization) in the context of the First Czechoslovak Republic. Thus, it elaborates the range of leisure time of the given period from the length of working hours through public holidays, Sundays to holidays. Subsequently, it deals with the analysis of individual ways of spending leisure time, in which the search for self-realization can be observed. In several thematic areas, the work focuses on the possibilities of self-realization through stays in nature, sports or through dreaming. On the rich source material, it captures the specific attitude of the groups observed to leisure time and asks questions about the importance of leisure activities for the functioning of society and for its gradual modernization. The dissertation seeks to provide a new perspective on the Czech-speaking First Republic society, with a strong emphasis on theories in the field of sociology of leisure time or lifestyle and is inspired by the theses of humanistic psychology. Key words: self-fulfillment, leisure, nature, sport, movie

This dissertation focuses on developing analytical models for automated storage and retrieval system with multiple in-the-aisle pick positions (MIAPP-AS/RS). Specifically, our first contribution develops an expected travel time model for different pick positions and different physical configurations for a random storage policy. This contribution has been accepted for publication in IIE Transactions (Ramtin & Pazour, 2014) and was the featured article in the IE Magazine (Askin & Nussbaum, 2014). The second contribution addresses an important design question associated with MIAPP-AS/RS, which is the assignment of items to pick positions in an MIAPP-AS/RS. This contribution has been accepted for publication in IIE Transactions (Ramtin & Pazour, 2015). Finally, the third contribution is to develop travel time models and to determine the optimal SKUs to storage locations assignment under different storage assignment polies such as dedicated and class-based storage policies for MIAPP-AS/RS. An MIAPP-AS/RS is a case-level order-fulfillment technology that enables order picking via multiple pick positions (outputs) located in the aisle. We develop expected travel time models for different operating policies and different physical configurations. These models can be used to analyze MIAPP-AS/RS throughput performance during peak and non-peak hours. Moreover, closed-form approximations are derived for the case of an infinite number of pick positions, which enable us to derive the optimal shape configuration that minimizes expected travel times. We compare our expected travel time models with a simulation model of a discrete rack, and the results validate that our models provide good estimates. Finally, we conduct a numerical experiment to illustrate the trade-offs between performance of operating policies and design configurations. We find that MIAPP-AS/RS with a dual picking floor and input point is a robust configuration because a single command operating policy has comparable throughput performance to a dual command operating policy. As a second contribution, we study the impact of selecting different pick position assignments on system throughput, as well as system design trade-offs that occur when MIAPP-AS/RS is running under different operating policies and different demand profiles. We study the impact of product to pick position assignments on the expected throughput for different operating policies, demand profiles, and shape factors. We develop efficient algorithms of complexity O(nlog(n)) that provide the assignment that minimizes the expected travel time. Also, for different operating policies, shape configurations, and demand curves, we explore the structure of the optimal assignment of products to pick positions and quantify the difference between using a simple, practical assignment policy versus the optimal assignment. Finally, we derive closed-form analytical travel time models by approximating the optimal assignment's expected travel time using continuous demand curves and assuming an infinite number of pick positions in the aisle. We illustrate that these continuous models work well in estimating the travel time of a discrete rack and use them to find optimal design configurations. As the third and final contribution, we study the impact of dedicated and class-based storage policy on the performance of MIAPP-AS/RS. We develop mathematical optimization models to minimize the travel time of the crane by changing the assignment of the SKUs to pick positions and storage locations simultaneously. We develop a more tractable solution approach by applying a Benders decomposition approach, as well as an accelerated procedure for the Benders algorithm. We observe high degeneracy for the optimal solution when we use chebyshev metric to calculate the distances. As the result of this degeneracy, we realize that the assignment of SKUs to pick positions does not impact the optimal solution. We also develop closed-form travel time models for MIAPP-AS/RS under a class-based storage policy.

This study developed and evaluated a 34-item scale designed to measure human and companion animal attachment. A total of 398 individuals, ranging in age from 18 to 87, who have a pet completed the Pet-Attachment Scale (PAS). These individuals also completed the Companion Animal Bonding Scale (CABS), which asks respondents how much caretaking they devote to their pets. The PAS and the CABS were highly correlated, r=-.68 (p<.001), with an overlapping variance of 46%. The inter-item consistency or Chronbach's Alpha of the PAS was .961, compared to a Chronbach's Alpha of .862 for the CABS. The factor analysis of the PAS revealed two factors; Companionship (12 items) and Emotional Fulfillment (7 items). Thus, the PAS can be shortened to 19 items for follow-up research. The factor analysis for the CABS revealed only one factor (i.e., caretaking), and the analysis suggested the scale could be reduced from 8 to 3 items. The strong correlations between the PAS and the CABS suggest concurrent, convergent, and construct validity for the PAS. A stepwise regression for the PAS revealed three significant predictors: 1) responsibility, 2) favorite pet chosen, and 3) gender. Women who were responsible for their pet, and did not select a particular pet as their favorite, scored highest on attachment to their pets. A stepwise regression for the CABS revealed four predictors: 1) responsibility, 2) favorite pet chosen, 3) live with this pet, and 4) gender. These predictors for the CABS were the same as for the PAS, with the addition that those who lived with their pet gave more caretaking than those who did not. Analysis of variance was used to explore the effects of the predictor variables on the PAS and the CABS. These analyses revealed significant effects of gender and age category on both pet attachment (PAS) and pet caretaking (CABS). Women in the middle age category were most attached to their pets (PAS) and gave the most caretaking to their pets (CABS). The unique feature of the PAS, not measured by the CABS, was an Emotional Fulfillment factor. Future research should distinguish between pet attachment as companionship versus emotional fulfillment. / Ph. D.

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 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)

Master of Agribusiness / Department of Agricultural Economics / Keith Harris / Inefficiencies in a warehouse that operates multiple zones can create bottlenecks in the order fulfillment process. This study’s focuses on the exploration of potential bottlenecks in an agricultural aftermarket company’s order fulfillment process and its multi-zone warehouse. Order fulfillment includes stages of order processing, SKU picking and staging from the conveyor zone and the “H” zone, and the final packaging and shipping of the order within the Truck Freight Department. A review of the company’s EOP program, and the effects of the program, provides additional insight into our understanding of bottlenecks within a dynamic the system. In doing so, the research will extend the existing knowledge on warehouse management with multiple zones. The conclusion of this paper offers solutions that will alleviate the bottlenecks and improve the overall efficiency of the order fulfillment process within a multi-zone warehouse.

[pt] O trabalho tem como foco a análise da eficiência logística em empresas de comércio eletrônico, estudando, em particular, o caso da SomLivre.Com. A eficiência das empresas de comércio eletrônico será comparativamente avaliada utilizando-se a metodologia de Análise Envoltória de Dados (DEA), permitindo assim situar a empresa estudada em relação ao contexto e desempenho do comércio eletrônico nacional. Os resultados da análise DEA são interpretados para a SomLivre.Com, destacando-se fatores ligados aos processos logísticos, principalmente quanto ao atendimento do pedido ou fulfillment, que podem contribuir para ampliar o seu nível de eficiência. / [en] The main focus of this M. Sc. thesis is the analysis of the logistics efficiency of e-commerce firms with special emphasis on the case of SomLivre.com. The efficiency of e-commerce companies will be comparatively evaluated using the Data Evaluation Envelopment Analysis (DEA), which allows the evaluation of the company considered in the case study in relation to other competing firms in the same sector. Results obtained and the DEA evaluation are interpreted to the SomLivre.com case with special emphasis on the logistics process factors, specially the fulfillment or order satisfaction, which may contribute to the improvement of its level of efficiency.