This study examined the influence of John Calvin in education, as well as those influences that affected him. It examined his writings to determine if his vision, as to the scope of education and its purpose, made him an innovator. The research searched for reforms in the areas of curriculum, understanding of the teaching office, and universal education. It also looked at philosophy, economics, and labor. Schools existed in Geneva before Calvin arrived in 1536; however, they did not function in the way that Calvin would have liked. Calvin provided the elementary students with a needed text when he prepared a catechism. The students had written material that they could read and study and a systematic presentation of the basic doctrines of the Christian faith. Calvin also wanted more appropriate facilities in which the students could learn. Although his organization of the schools improved the atmosphere for learning, the building of the Academy was his dream and became his major educational achievement in the city of Geneva. Because 16th century students needed to be prepared for the new world, there was a need for curriculum change. The students were required to read many of the prominent Greek and Roman authors in the ancient languages but the student learned theology, Hebrew, poetry, dialectic and rhetoric, physics, and mathematics as well. Calvin wish to graduate a well rounded scholar who could take his or her place in society. All people were to work to their potential at their job because in doing their job they would honor God. Teachers were especially important. Those who taught would affect the quality of education. Calvin worked to provide teacher training and support. He believed that the teaching office was a special calling from God and education was a means to prepare the young person for his or her calling.

The laws of war ha e existed e er since warfare began. The sources of these laws are much more diverse and complex than national laws. They include conventions such as the Hague & the Gene a Con entions to war crime special courts such as the Nuremberg War Trials. The laws of war have brought the international community together to limit the barbaric fighting that was practiced during armed conflicts. Today, however the post 9/11 world is dealing with a different kind of war. The war on terrorism that was lunched after the terrorist attacks of 9/11 certainly requires different rules and procedures and my study attempts to develop a new legislation that would effectively deal with the new challenges of the War on Terror. My thesis examines the different international documents that deal with issues arising during armed conflicts such as the treatment and prosecution of detainees. In addition, my study also considers the approach of the United States government to the war on terror. The Supreme Court case of Hamdan v. Rumsfeld 548 U.S. _ (2006) was the most important case as it deemed that many practices of the Bush Administration were unconstitutional and therefore a new approach was needed. I finally end with some recommendations that I strongly believe would strength our war on terrorism while respecting basic principles of justice and fairness.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: What are the predominant characteristics of the Refugee churches established in Europe in the mid‐sixteenth century? They are, undoubtedly, those of disputation and argument, dissension and fraction. But there are exceptions, the most notable of which is the English church in Geneva, which was formed in the autumn of 1555 and whose life officially ended when the last English exiles left Geneva in the spring of 1560. The origins of the church lay in the conflicts that had arisen over liturgy in the English church at Frankfurt and these conflicts continued later in Elizabethan England when the Marian exiles, many of them from Geneva, endeavoured to impose their vision of a truly Reformed church on the church of their homeland. For a short period – between the time spent at Frankfurt and the return to England – the English exiles in Geneva were a peaceable community at home with their maker and each other and created there a church that was broad rather than narrow in sympathy. The absence of conflict appears to have enlarged understanding and tolerance of others rather than narrowed it. This had much to do with the liturgy of the church which was one centered on prayer. It was also a liturgy that emphasized practicality, participation and community. The order of the church reflected its liturgy with, in a limited sense, a democratic rather than an authoritarian flavour. The failure of the Marian exiles to impose their view of a truly reformed church on the Elizabethan Church of England reminds us of the alternative approach to ecclesiological arrangements adopted in the Netherlands. While the Dutch Reformed church became the officially established public church of the Netherlands, it was nevertheless accepted, from inception, that only a minority of the population would become communicating members, a situation which has more flavour of the twentieth century than the sixteenth. But the ecclesiological arrangements in the Netherlands were unique and it is sad to record that the effect of the refugee churches was to harden confessional differences between Protestants of the Reformed and Lutheran traditions, making unity between them increasingly unlikely.

L’État de Genève, Régionyon, ainsi que dix intercommunalités françaises de l’Ain et de la Haute-Savoie se sont regroupés pour former le Grand Genève et aménager l’espace transfrontalier. La question de la frontière est omniprésente à Genève et a un rôle central dans son développement. Pendant très longtemps, l’agriculture et l’approvisionnement alimentaire ont constitué un lien de cohésion permanent entre Genève et son hinterland. Régie par deux politiques agricoles, l’agriculture du bassin genevois se structure et s’oriente désormais sur des marchés différents, ce malgré une zone franche qui perdure. À l’heure de la métropolisation, elle est impactée de manière différenciée par la diffusion de l’urbanisation, à la croisée des modes de planifications suisses et français. Pourtant, le Projet d'Agglomération Franco-Valdo-Genevois, porté par le Grand Genève, met l’agriculture au cœur du projet d’aménagement transfrontalier. Dans un contexte frontalier tendu entre les acteurs, la mobilisation de l’agriculture dans le Grand Genève, n’est pas admise par tous. Tantôt promus, tantôt bloqués, les projets agricoles peinent parfois à voir le jour et à être partagés par tous. En outre, les jeux d’acteurs et la prise en compte de l’agriculture par le politique ne sont pas dénués de considérations territoriales, qui dépassent largement l’économique. L’agriculture est convoquée pour tenter de dépasser les blocages transfrontaliers et donner une cohésion territoriale au projet d’aménagement du Grand Genève. / The State of Geneva, Régionyon and ten French inter-municipalities joined together to shape Greater Geneva and plan the cross-border area. The border issue is omnipresent in Geneva and has an important role in its development. For a long time, agriculture and food supply were a permanent link between cohesion Geneva and its hinterland. Governed by two agricultural policies, agriculture in the Geneva area is structured and now focusing on different markets, despite enduring a free zone. At the time of metropolization is differentially affected by the spread of urbanization, at the crossroads of modes of Swiss and French plans. Yet the Agglomeration Project Franco-Valdo-Genevois, carried by the Greater Geneva, puts agriculture at the heart of the cross-border development project. In a border tense situation between the actors, the mobilization of agriculture in the Greater Geneva is not accepted by all. Sometimes promoted, sometimes blocked, agricultural projects have some difficulties to emerge and be shared by all. In addition, the actors' performance and the inclusion of agriculture by the policy are not devoid of territorial considerations that go far beyond the economic. Agriculture is convened to try to overcome cross-border bottlenecks and give a territorial cohesion project for developing the Grand Geneva.

Depuis plus d’un demi-siècle, Georges Haldas fait entendre une voix discrète mais persistante qui se décline à travers une œuvre dense, profonde et diffractée. Cette étude s’attache à montrer les modalités d’écriture de la forme légendaire, comment celle-ci se positionne par rapport à la chronique dont elle reprend le parcours sinueux mais dont elle se distingue par une tonalité différente qui s’appuie sur des références musicales et picturales. Trois mouvements semblent se détacher dans le processus d’écriture. L’écrivain entreprend de révéler les mystères du quotidien à travers une simplification du réel qu’il transfigure en incarnant dans des trajectoires individuelles des valeurs transcendantales. La légende ouvre ainsi une nouvelle voie pour l’écrivain, une autre façon de se raconter soi-même sur un mode (auto)mythobiographique. Elle met en place une écriture du ressassement qui tend à immobiliser le texte en le refermant sur lui-même afin de fixer ce qui n’est plus sur l’espace de la page pour en garder une trace. Mouvement contradictoire d’une écriture qui constitue selon Maurice Blanchot un paradoxe fécond : "Ce pouvoir de représenter par l’absence et de manifester par l’éloignement[…], pouvoir qui semble écarter les choses pour les dire, les maintenir à l’écart pour qu’elles s’éclairent, pouvoir de transformation, de traduction, où c’est cet écart même (l’espace) qui transforme et traduit, qui rend visible les choses invisibles, transparentes les choses visibles, se rend ainsi visible en elles et se découvre alors comme le fond lumineux d’invisibilité et d’irréalité d’où tout vient et où tout s’achève". Le livre a venir, Paris, Gallimard, 1959, p. 84. / Since more than 50 years now, Georges Haldas makes a discreet but persistent voice listen, which declines through a dense, deep work and various. This study attemps to show the modalities of writing of the legendary shape, how this one positions with regard to the chronicle, the sinuous route of which it borrows but from which it distinguishes itself by a different tone which leans on musical and pictorial references. Three movements seem to stand out from the process of writing. The writer tries to reveal the mysteries of the daily life through a simplification of the reality which he transfigures by embodying in individual trajectories some transcendental values. So, the legend opens a new way for the writer, another way of telling itself on a mode (self) “mythobiographic”. It sets up a writing of the ressassement which tends to immobilize the text by closing it on itself to fix what is not any more on the page-space in order to keep a track. Contradictory movement of a writing which constitutes, according to Maurice Blanchot, a fertile paradox : "Ce pouvoir de représenter par l’absence et de manifester par l’éloignement[…], pouvoir qui semble écarter les choses pour les dire, les maintenir à l’écart pour qu’elles s’éclairent, pouvoir de transformation, de traduction, où c’est cet écart même (l’espace) qui transforme et traduit, qui rend visible les choses invisibles, transparentes les choses visibles, se rend ainsi visible en elles et se découvre alors comme le fond lumineux d’invisibilité et d’irréalité d’où tout vient et où tout s’achève." Le livre a venir, Paris, Gallimard, 1959, p. 84.

Made available in DSpace on 2016-04-27T17:27:13Z (GMT). No. of bitstreams: 1 Flavio Campos de Lima.pdf: 1280815 bytes, checksum: 9b758aaeb1a87feec6015ada9834ae9a (MD5) Previous issue date: 2015-12-10 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The Letter to D'Alembert Jean-Jacques Rousseau written in the second half of the eighteenth century is an important text on the theater. The objective of this paper is to show the contradictions that according to Rousseau exists in the proposed D'Alembert to install a comedy theater in Rousseau's homeland, namely Geneva. The main contradiction to Rousseau existing in this proposal is the argument of D'Alembert as to whether this theater modeled on French power tune the habits and customs of the Genevan people, since their habits and customs are so different. For the comedy theater proposed to Geneva could tune the habits and customs of the Genevan citizens the reason would have to have effective effects on shows that were presented there, but according to Rousseau it does not. Considering that, for Rousseau the man to change their natural state to the welfare state has been corrupted, you can not tune the habits and customs of a people through imitative and performing arts as it tries to sustain D'Alembert, moreover, Paris to see Rousseau is a great degenerate and depraved city, Geneva in turn, is a small town that still preserves the moderate customs and where the people are quiet. Thus, Rousseau says it is not possible to be silent before such an event / A Carta a D Alembert de Jean-Jacques Rousseau escrita na segunda metade do século XVIII é um importante texto sobre o teatro. O objetivo do presente texto é mostrar as contradições que segundo Rousseau existem na proposta de D Alembert de se instalar um teatro de comédia em sua pátria, a saber, Genebra. A principal contradição para Rousseau existente em tal proposta é a argumentação de D Alembert quanto à possibilidade deste teatro, cujo modelo é francês, poder afinar os hábitos e costumes do povo genebrino, uma vez que seus hábitos e seus costumes são tão diferentes. Para que o teatro de comédia proposto para Genebra pudesse afinar os hábitos e costumes dos cidadãos genebrinos a razão teria que possuir efeitos eficazes nos espetáculos que fossem ali apresentados, mas segundo Rousseau isso não acontece. Tendo em vista que, segundo Rousseau, o homem, ao mudar de seu estado natural para o estado social, foi corrompido, não é possível afinar os hábitos e costumes de um povo através de artes imitativas e representativas conforme sustenta D Alembert. Além do mais, Paris, ao ver de Rousseau, é uma grande cidade degenerada e depravada. Genebra por sua vez, é uma pequena cidade que ainda preserva os costumes moderados e onde o povo é pacato. Assim, Rousseau diz não ser possível calar-se diante de tal acontecimento

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Thesis (Ph. D.)--University of Wisconsin--Madison, 1998. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 550-576).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2001. / Vita. Includes bibliographical references (leaves [62]-64).