Au fil de notre voyage philosophique dans l'abîme de l'être-là de l'homme, il nous a été donné de constater que l'unique réaction qui a force de vérité et capable de maîtriser l'angoisse humaine devant la manifestation du mal, c'est le réflexe de la révolte. Cette révolte en la matière est une révolte contre la vie et contre l'auteur de cette vie. L'intelligence du mal y conduit inexorablement. Mais à quel prix ? Au prix d'une interdiction formelle demandant à Dieu de ne plus prendre pied avec l'humanité. Mieux faire le deuil de Dieu afin d'affirmer son moi souverain. Ce prix n'est pas négligeable, il est vertigineux pour l'homme. Il le propulse en un au-delà de lui-même. Tout lui semble permis désormais car il est le seul maître à bord du navire cosmique. Rien ne peut l'arrêter. N'étant plus soumis au pouvoir d'un Dieu suprême créateur, il peut faire tout car il a le dernier mot sur tout. Glorieuse liberté de l'homme ! Et pourtant cette liberté, cette puissance autonomique et pharaonique de l'homme aura révélé l'autre face tragique de la révolte. Une révolte qui aura conduit au pire mal absolu : le meurtre de son semblable. La mort a donc perdu de son caractère naturel, elle n'est plus un fait naturel et biologique, mais elle est devenue un fait imposé par l'homme à l'homme. Autrement dit, dans ce combat pour l'affirmation du moi, le plus grand vainqueur, le maître du monde, le maître absolu de demain, c'est la misère du monde. L'homme s'est révolté contre Dieu parce que l'injustice subie était incompatible avec l'idée d'un Dieu tout-puissant et bon ; ce Dieu a été mis de côté voire interdit de séjour sur la terre, mais la misère demeure. À l'évidence cette misère, plus puissante que la volonté même de l'homme, ne laisse aucune issue à l'homme. L'homme ne peut donc s'en tenir à la révolte contre la vie et contre Dieu, il lui faut une révolte contre la résignation face à cette misère. Cela suppose une révolte contre le désespoir. Désespérer contre toute désespérance. Sainte lucidité. Il n'y a pas d'autre moyen pour initier la sagesse humaine à cette révolte contre le désespoir que d'y entrer résolument dans la vie. Avoir confiance en la vie c'est - non pas comme cet optimisme qui voit dans cette misère une beauté et un bien pour l'homme – avoir le courage d'aimer cette vie. Aimer la vie c'est donner sens à son existence et au monde dans lequel se déploie cette vie. Cette attitude est responsabilité. Cette responsabilité est une chance pour l'homme lui-même et pour les autres. Par responsabilité, l'homme reçoit une nature qui fait qu'il diffère des autres étants et donc capable de dire « oui » ou « non ». Autrement dit, par sa responsabilité, l'homme accorde une valeur intrinsèque à la vie et à son existence. / Throughout our philosophical journey into the depth of the existence of the human, it was given to us to see that the only reaction which has the force of truth and capable of controlling human anguish before the manifestation of evil is the reflex of the revolt . This revolt in this area is a revolt against life and against the author of this life. The intelligence of evil lead inexorably. But at what price? At the cost of a formal prohibition, asking God not to take up with humanity. Better to grieve of God to assert its sovereign me. This price is not negligible, it is breathtaking to human. He propels one beyond himself. How ever it seems possible now because it is the only master on board the cosmic ship. Nothing can stop it. No longer subject to the power of a supreme creator God , he can do anything because he has the last word on everything. Glorious liberty of man! Yet this freedom , this autonomic and pharaonic power of human has revealed another tragic face of the revolt . A revolt that has led to the worst absolute evil : killing one's fellow man. Death has lost its natural character, it is no longer a natural biological fact , but it has become a fact imposed by man to man.In other words, in this struggle for self-assertion , the biggest winner , the master of the world , the absolute master of tomorrow is the world's misery . Man rebelled himself against God because injustice is incompatible with the idea of an all- powerful and good God. That God has been set aside or banned from the earth , but misery remains . Clearly this misery , more powerful than even the will of human , leaves no end to human. The man can not stick to revolt against life and against God , it a revolt against the resignation to the misery it needs. This implies a revolt against despair. Despair against all despair. Holly saintly. There is no other way to initiate human wisdom in this revolt against the hopelessness to enter resolutely in life. Trusting life is - not as the optimism that sees misery as beauty and good for man to have the courage to love this life. Loving life is to give meaning to his life and the world in which this life unfolds . This attitude is responsibility. This responsibility is a chance for the man himself and others . Responsibility for , the man receives a nature that makes it different from other beings and therefore able to say "yes" or "no." In other words, by his responsibility, human gives an intrinsic value to life and existence

The aim of this study was to research the content of the Robertsham AFM congregation, as well as to identify growth areas in the congregation and to design and implement guidelines for mobilisation. The Robertsham AFM congregation was evaluated, in order to determine its profile at the commencement of the study. This profile enabled the pastor to offer members of the congregation the opportunity to join the growth towards bigger involvement. Questionnaires were used to conduct the evaluation. The mobilisation process of the Robertsham AFM congregation was preceded by a preparatory process, during which the pastor as well as the congregation were prepared. Church leaders had to be prepared in terms of mobilisation, a serious reflection on their reason for existence (raison d¡¦etre) and the way ahead. The upliftment of both the congregation and members of the congregation contributed as follows: ƒá The way members of the congregation experienced God, was promoted by positive preaching, word school presentations and spiritual growth classes. The church going experience of the congregation was enhanced, by implementing specific essential actions. ƒá The image of a congregation that had been uplifted created pride within members of the congregation. Currently, more members of the community are aware of what Robertsham AFM congregation stands for. ƒá Member¡¦s experience of their fellow human beings was promoted by interpersonal relationships and by creating specific opportunities. ƒá The needs of poor members of the community were addressed by implementing a number of services. These services also promoted job creation. Eight quality characteristics of growing churches, according to CA Schwarz, are currently still being used to evaluate and monitor the congregational context. A questionnaire was used to determine to what extent members of the congregation benefitted from the development process at an early stage. Testimonies from members of the congregation were provided to supplement the personal enrichment process. The research demonstrated the importance of knowledge of the background of members of the congregation, as well as the profile of the congregation. The preparation of the pastor is of importance, in order for the mobilisation process to support and promote the correct upliftment, resources and development of members of the congregation. The research contributes towards mobilising and structuring the Robertsham AFM congregation in such a way that it will result in members of the congregation developing their potential to the maximum. In turn, this will enable them to help develop other people¡¦s potential to the maximum. / Prof. W.J. Hattingh

Inledning: Vilka drivkrafter manifesta och latenta får den blivande terapeuten att påbörja och gå vägen till att bli terapeut? Vilka drivkrafter driver vidare? Hur kan de latenta drivkrafterna nås och förstås? Syftet med studien är att utforska drivkrafterna och betydelsen av en psykoterapeutisk process.  Frågeställningar: Hur beskriver terapeuten sina drivkrafter på sin väg att bli terapeut? Bildar drivkrafterna något mönster? Vilken betydelse har en psykoterapeutisk process på vägen att bli psykoterapeut?  Metod: Studien är en hermeneutisk fenomenologisk studie ur ett narrativt perspektiv. Den har genomförts som semistrukturerade djupintervjuer med öppna grundfrågor. Det insamlade materialet har efter att ha analyserats samlats i teman.  Resultat: Under arbetets gång har ett mönster blivit allt tydligare: drivkrafterna tillsammans med den existentiella kampen mellan ratio, ett rationellt förnuft och en emotionell sanning är en psykoterapeutisk process. Diskussion: Tillsammans ger drivkrafterna bilden av kampen mellan ratio, det rationella förnuftets sanning och känslans, den emotionella sanningen. Det är också bilden av den psykoterapeutiska processen som väg och nav i utbildningen och i livet, ett personligt integrationsarbete av teori, erfarenhet och metod. Detta åskådliggörs i uppsatsens text av de i de teoretiskt logiskt resonerande avsnitten som små pilar inskjutna lyrikcitaten, ett synliggörande av den emotionella sidan i människan, inflätad i det logiska, rationella tänkandet. Denna process är en reparation, ett försonings- och läkningsarbete intrapsykiskt och interpersonellt. Det är en självgranskning och ett personligt integrationsarbete, en integration av teori, metod, erfarenhet och personlighet som blir en väg till identitetsförståelse. Den psykoterapeutiska processen med egenterapi och handledning leder vidare och djupare i ett sökande efter drivkraftens upphov, dess grund och rotfäste: en väg med ett mål, men utan ände. / Introduction: What forces, apparent and hidden drive the future psychotherapist to take the first steps on the path to become a therapist and what forces drive hir to continue?. The aim of the study is to explore these impelling/motivating forces and the relevance of psychological process on that path.  Questions: How does the therapist describe these forces on hir way to become a therapist?Do they form a pattern to analyse? What is the relevance of a psychotherapeutic process on that path? Method: The study is hermeneutic, phenomenological in a narrative perspective, based on semi structured interviews in depth with open questions. The resulting material was organized in themes.   Results: While working with the study an emerging pattern has become clearer: the impelling forces, interlaced with the existential struggle between ratio, rational reasoning and emotional truth can be interpreted as a psychotherapeutic process.   Discussion: The impelling forces in the study give together a picture of life’s fundamental struggle between ratio, intellectual reasoning and emotional truth. These forces also give the picture of the therapeutic process as a path and hub in the therapists training and life, an individual, personal labour of integrating theory, experience and method. The use of poetic citations, little arrows in the theoretical, logical texts in the study illustrate the emotional side of the human being interlaced with the logical and rational. This process is a task of mending, reconciliation and healing. It means selfexamination, a personal integration of theory, experience and personality leading to a sense of identity. The psychotherapeutic process with personal therapy and counselling leads on to a further search for the origins of the compelling forces, their foundations and roots. A path with a goal but no end.

Repentance is the first message of Jesus Christ, but the doctrine of repentance has been corrupted by the legalistic-penance doctrine of the Roman Catholic Church, Arminianism, and synergism. The desire for the restoration of true repentance was the cause of the Reformation and Reformed theology has tried to build true repentance in soteriology. Calvin’s doctrine of repentance is balanced between subjectivity and objectivity, and repentance is a requisite element of salvation. Calvin made a connection between repentance and Practicus Syllogismus to emphasise the necessity of good works in salvation. K. Barth’s doctrine of repentance, which sees repentance as being the work of God alone, can be defined as forensic repentance. Genuine repentance only takes place in Christ. Christians can participate in the repentance of Christ, which then becomes their repentance. G. C. Berkouwer used the term ‘correlation’ to explain the balance between faith and repentance and to overcome the problem of subjectivity and objectivity in his doctrine of repentance. Faith and repentance are not interdependent, but are closely connected in the grace of God in Christ. By faith the sinner knows that he is a sinner and understands the necessity of repentance. Repentance is a means of strengthening faith. In the Roman Catholic Church penance is a requisite element in soteriology. There is no salvation without penance, and forgiveness of sins and salvation cannot be accomplished without a priest. This is a legalistic-penance theory which converts repentance through the righteousness of Christ into penance by man’s co-operation, changing the Christo-centric focus to include, partially, the merit of the Church and the Priest. Hyung-Nong Park called repentance a ‘co-operative’ work between God and man, but this does not imply synergism. He assumes that repentance is only given to the regenerated and to the Christian who has the sign of God’s children in regeneration. Repentance itself becomes a sign of redemption. With the exception of Barth, Reformed theologians tried to pursue the balance between subjectivity and objectivity in the doctrine of repentance. Calvin, Berkouwer and Park each tried to overcome the problems of the doctrine of repentance, Calvin with ‘Duplex acceptio hominis” or ‘Operum Justitia,’ Berkouwer with ‘Correlation’ and Park with his own term, ‘Co-operative’. True repentance is not declarative, forensic or human speculation. It is neither purely subjective nor purely objective, nor is it legalism or the result of synergism. Repentance is the action of man, but is provoked by the action of God, and by the power of God, man turns to God. This is a product of the grace of God; by His grace man has the opportunity to repent. Repentance requires good works, but neither man’s righteousness nor his merit save him from death; rather, it is man’s obedience and gratitude to God. True repentance, as well as true faith, is a sign of salvation and must be regarded as the heart of the Gospel, along with ‘justification by faith.’ When repentance has a proper role and position in Reformed soteriology, ‘justification by faith’ will not be human speculation or antinomianism, but will have the position of the heart of the true gospel in Reformed theology. / Thesis (PhD (Dogmatics and Christian Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

Please read the abstract in the section 03back of this document / Dissertation (MA (Semitic Languages))--University of Pretoria, 2006. / Ancient Languages / unrestricted

This paper seeks to interpret Fear and Trembling’s paradox of faith together with Kant’s examination of the problem of freedom, in order to reconcile Kierkegaard’s thought with rationalism, but at the same time, to enrich the latter with a more existential language. It argues that, at the ground of all ethics, a certain experience beyond the limits of reason is found, albeit not an irrational one. / El siguiente trabajo busca interpretar la paradoja de la fe presente en Temor y temblor a la luz de la problemática kantiana en torno a la libertad, de tal modo que podamos reconciliar el pensamiento de Kierkegaard con el racionalismo, pero al mismo tiempo, enriquecer a este último con un discurso de carácter existencial. Sostendremos que a la base de toda ética se encuentra una experiencia más allá de los límites de la razón, pero no por ello irracional.

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2017-07-07T14:30:02Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Dissertação Digital Felipe Aires.pdf: 2235649 bytes, checksum: 34a48382fa44e07211ab5043d7927852 (MD5) / Made available in DSpace on 2017-07-07T14:30:02Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Dissertação Digital Felipe Aires.pdf: 2235649 bytes, checksum: 34a48382fa44e07211ab5043d7927852 (MD5) Previous issue date: 2016-06-16 / CNPQ / A presente dissertação tem como propósito central analisar a emergência, durante o período de 1928 a 1945, de um conjunto de discursos sobre as práticas terapêuticas alheias ao campo da Medicina Científica, bem como de uma política repressora aos seus praticantes no estado da Paraíba. Focalizando espacialmente tal análise no município de São João do Cariri, buscamos compreender como essa política de perseguição aos chamados “curandeiros” e “charlatães”, efetivada inicialmente nas maiores cidades do estado, será gradativamente expandida a todo o território paraibano, inclusive a áreas onde era escasso o oferecimento de serviços médicos. Neste sentido, a crítica de um corpus documental que inclui, dentre outros materiais, telegramas oficiais, anúncios jornalísticos e processos-crime é reveladora de uma série de estratégias acionadas pelos promotores de tal campanha, em sua maioria médicos, assim como dos artifícios utilizados pelos terapeutas perseguidos, no intento de escapar do cerceamento e da condenação pela prática do Curandeirismo. / This work has as main purpose to analyze the emergence of a series of speeches about therapeutic practices indifferent to the field of Scientific Medicine as well as a repressive policy to its practitioners in the state of Paraiba during the period 1928-1945. Focusing spatially this analysis in São João do Cariri, we seek to understand how this policy of persecution of so-called "healers" and "charlatans", carried out initially in the largest cities in the state, will be gradually expanded to the whole Paraiba territory, including areas where the offering of medical services was scarce. In this sense, the criticism of a documentary corpus that includes, among other materials, official telegrams, newspaper ads and criminal cases is revealing a number of strategies driven by the promoters of the campaign, mostly physicians, as well as the artifices used by the persecuted therapists in an attempt to escape of the restriction and condemnation for the Faith healing.

no / Singapore commercial contract law has taken an Asian perspective in respect of express terms of good faith in the negotiation of contract. In general, however, it adheres to the English contract law orthodoxy regarding good faith. More specifically, Singapore, like England, does not recognize a general duty or principle of good faith and it is reluctant to imply a duty of good faith into a contract. However, as a hub of international trade and a rising forum for commercial dispute resolution, Singapore will have a stronger need to reconcile the differences in good faith in contract law between the English/Commonwealth and the European-Asian legal traditions. Conventional wisdom and international commercial law instruments in this respect are not as helpful as one would expect for such a need. Instead, to an enlightening but limited extent, the “organizing principle” approach in Bhasin v Hrynew could be useful for setting up a framework for reconciling the differences. This framework could consist of an organising principle of (honouring) reasonable expectations, a duty of honesty, and a duty of fair dealing. The framework realistically concretises good faith into the three components, all of which are essentially objective and ascertainable in specific factual matrix and are well-recognised in both common law and civil law.

This dissertation examines the way the Pythagorean conception of the incommensurable structures the assertions of subjective agency in Blaise Pascal’s Pensées (1670), Søren Kierkegaard’s Concluding Unscientific Postscript (1846), and Alain Badiou’s Being and Event (1988). The Pythagoreans coined the term “incommensurable,” alogos, to describe magnitudes that cannot emerge within a specific system of signification. Across three chapters, I extend the Pythagorean understanding of the incommensurable into the areas of philosophy, religious studies, and mathematics in order to posit the fundamental instability at the core of subjective agency. Moving from Thomas S. Kuhn’s failure to define the incommensurable logically in his Structures of Scientific Revolutions, I argue that such a conception of the incommensurable must be understood as fundamentally faith-based. Given the fact that the incommensurable cannot emerge into signification, its existence must be posited on faith. Pascal, Kierkegaard, and Badiou each move from a faith-based assertion of the incommensurable to offer a conception of subjective agency within a specific system of signification. Thus, against the work of Bonaventura Cavalieri and Evangelista Torricelli, Pascal refigures the incommensurably infinite to establish a heterodox subjective agency within Augustinian faith-by-grace; Kierkegaard manages to navigate the incommensurability of direct communication and personal faith by effacing his pseudonym Johannes Climacus; and Alain Badiou relies on the incommensurable “event” to imagine the possibility the subject’s calling into being of the new. In each of these three texts, the incommensurable functions to guarantee the possibility of subject agency within a specific system of signification.

Objective: The goal of this empirical and theoretical review was to examine how pregnant women used faith, religion, and spirituality as stress-related coping mechanisms throughout their pregnancies. Methods: A comprehensive review of the literature was conducted to identify relevant studies, and a total of 10 peer-reviewed articles were included in this review based on the inclusion criteria. Results: Three major themes emerged from the review. Faith, religion, and spirituality were 1) a more common form of coping than optimism, 2) a useful stress-reducing resource among those who value it, and 3) viewed as being as impactful as preparation throughout pregnancy. Two primary theories were invoked across this research: coping theory and hope theory. Conclusions: This review provides a look at the state-of-the-science on how faith, religion, and spirituality are used as a coping mechanism during pregnancy and identifies meaningful gaps in the literature with regard to theory and research.