O Código Civil, tal como disciplinado atualmente, confere os dispositivos necessários à proteção da confiança, à proibição do comportamento contraditório e demais institutos relacionados à confiança. Para tanto, o direito brasileiro adotou a técnica legislativa da cláusula geral para introduzir em sua normatividade a ética como regra de conduta exigida das partes, cabendo ao Juiz a função integrativa para determinar qual é a conduta adequada em cada caso concreto. Os deveres anexos ou laterais, consagrados pela função criadora de deveres jurídicos da boa-fé objetiva, impõem aos contratantes o cumprimento de obrigações acessórias para que a obrigação principal seja adimplida. A vedação do comportamento contraditório, seu conteúdo, forma de caracterização e aplicação consiste na proteção à confiança e os princípios da dignidade da pessoa humana, da solidariedade e boa-fé objetiva, que norteiam o ordenamento jurídico pátrio. Ao negociar, sabedora das limitações de informações das partes contratos incompletos uma empresa certamente colocará na formação de preços uma parcela que corresponda aos custos da incerteza (riscos) gerados durante as negociações. Ao repensar a situação, e percebendo a oportunidade de eventualmente encontrar o equilíbrio no futuro, poderá a empresa optar por reduzir a parcela de preço decorrente do risco inerente à assimetria de informações, sendo, portanto, mais competitiva ao identificar que eventuais falhas, ainda que inconscientes, podem vir a ser sanadas por meio do provimento judicial. A lealdade que deve presidir as relações entre as partes faz com que os contratos empresariais, dentre outros, residam em ambiente probo, permitindo, assim, o equilíbrio da relação por ocasião das negociações preliminares (culpa in contrahendo), durante a execução do contrato (teoria dos atos próprios - venire contra factum proprium e tu quoque), e após a execução contratual, como ocorre na hipótese da responsabilidade post pactum finitum. / The Civil Code, as enacted, provides the necessary tools to protect the trustworthiness, the prohibition of contradictory behavior and other institutes related. Therefore, Brazilian law adopted a legislative technique which introduces the general clause as a normative rule of conduct required from the parties, providing the Judge with an integrative function aiming at determining which rule would fit each case. The lateral duties, considered legal duties by the good faith, require contractors to meet certain accessory obligations. Forbidding the contradictory behavior, its content and characterization consists in a protection of the trust and the principles of human dignity, solidarity and good faith. During any negotiation, being aware of the limitations of information - incomplete contracts - a company certainly increases the price to cover the costs of uncertainty (risk) generated during the negotiations. By finding the opportunity to reach the balance the risk, the company may reduce the share price due to the risk inherent in asymmetric information, and therefore become more competitive by identifying any faults that, although unconscious, could be remedied through judicial appointment. The loyalty that should govern relations between the parties put business contracts, among others, in a honest environment, thus allowing the balance of the relationship during the preliminary negotiations (culpa in contrahendo) during performance of the contract (through the theory of the acts, venire factum proprium and tu quoque), and after contract execution, through the theory of post pactum finitum liability.

The question posed is: “Do Emotionally Intelligent People Express Their Faith at Work?” This study will use self-reported measures of emotional intelligence (EQ), Faith at Work, and Religious Commitment to determine the degrees to which individuals who are members of the Johnson City Chamber of Commerce express a level of EQ as well as faith in the workplace. The current study will test each hypothesis to determine if there is a significant relationship between the four factors of EQ and faith in the Workplace. The four factors of EQ are: Self-Awareness, Self-Management, Social Awareness, and Relationship Management.

Mary Szybist's 2013 collection, Incarnadine, uses the Annunciation as a foundational narrative through which to examine the implications of faith and having a relationship with God. Transforming this pivotal Biblical event through metaphor, intertextuality, and different points of view, Szybist showcases what Charles Taylor terms "fragilization" of faith, or the contestable and dubious position of believing among plurality of belief and nonbelief. By repeatedly shifting the framing of the Annunciation, Szybist creates several different visions of who God is. Rather than reinterpreting the Annunciation with a new dictum on exactly who God is and what it means to believe in Him, she plays with her own definition of God, allowing readers to do the same, and thus work through "fragilization" and find a faith that fits them.

This study explored challenges related to issues of diversity for faculty members teaching in nontraditional adult degree completion programs. The problem addressed was an increasing expectation that faculty members facilitate learning to help increase the cultural proficiency of their students without having prior training or needed experience. A critical appreciative inquiry (CAI) case study methodology with a transformative conceptual framework was used to explore the intersection of effective adult learning paradigms and multicultural competence. The primary research question addressed the cultural competence challenges that faculty members confront when teaching in the adult classroom. A purposeful sample of 188 faculty members was selected to take a self-reflective survey. Ten participants then self-selected to participate in follow-up focus groups and interviews. Qualitative data analysis was conducted through line-by-line analysis resulting in emergent themes, both in the self-reflective survey and in the focus groups and interviews, and then filtered through the change process phases of CAI. Findings revealed a need for further knowledge about diversity scholarship and identity formation, particularly related to sociocultural power differentials that may impact student learning engagement. The resulting project was a training module with opportunities for follow-up faculty learning communities to deepen learning about inclusive practice. Positive implications for social change included, but were not limited to, increased critical consciousness for faculty members and the successful use of CAI as a methodology for facilitating nondefensive dialogue in faith-based institutions of higher learning.

Over 43 million Americans suffer from mental illness annually with 40% seeking support from clergy (Polson & Rogers, 2007) who claim to be ineffectively prepared (Farrell & Goebert, 2008). This study investigated if mental health training administered to clergy would increase their knowledge of various mental disorders, alter their opinion regarding helpful resources, grow their self-confidence to help individuals experiencing mental health issues, and increase clergy's willingness to refer out. The theoretical basis for this research was attribution theory that attempts to explain social perceptions (Mannarini & Boffo, 2013) and the struggle individuals (i.e. clergy) have regarding the causation of mental health concerns (Locke & Pennington, 1982) and identification of mental illness symptoms (Miller, Smith & Uleman, 1981). In the within-group study, clergy completed the Mental Health Effectiveness Questionnaire pre and post training to answer the following questions: Does participation in a training workshop affect clergy's knowledge of mental disorders, opinion regarding helpful resources, self-confidence to assist an individual with mental health issues, and willingness to refer to a helpful resource? The majority of participants had experience with mental illness. Unexpected results showed mental health training positively influenced some opinions regarding helpful resources and confidence to assist someone with mental illness. The results of this research may influence positive social change by showing that faith based mental health training may do more than increase confidence to someone to assist and refer an individual experiencing mental health issues. It may also be a means of social support to family members already possessing knowledge of mental illness or indicate that family members are in search of more faith based mental health training.

While much has been written about the conflicts, supposed or actual, between logic and faith, science and religion, few accounts of the personal turmoil these conflicts can cause exist. Likewise, many of these nonfiction accounts are written from a distinctly polarized place leaning either to science or faith. In this thesis, I mix research and history with memoir and a sense of poetry to explore my personal experience with this conflict. At its outset, I hoped for this project to capture my struggle as an orthodox member of The Church of Jesus Christ of Latter-day Saints (LDS) in dealing with the questions my own sense of logic provided that institution. This goal was achieved in part. However, by the end of the project I had also captured a narrative exploration of my experience leaving the LDS Church and learning, instead of trusting the authority provided by a structure of orthodoxy, to feel comfortable trusting my own sense of reason. The first chapter captures my initial struggle with acknowledging questions within a religious structure. This is accomplished, in part, by merging the personal narrative with a researched account of French priest and paleontologist Pierre Teilhard de Chardin. I show both his struggle with questions and faith, and my desire to lean on his example as someone who acknowledged question without leaving his faith--in Chardin's case the Catholic Church. The second chapter, again following this pattern of mixing research with memoir, explores the feelings of exile I had during the time while I was still an orthodox member of the LDS church. This personal narrative is woven into several historical and literary accounts of exile. In the third chapter, I struggle with the question of what to do with the spiritual experiences I had during my time in the LDS Church after having separated myself from that institution. The short fourth chapter takes a strictly narrative line as I address my spiritual and mental outlook upon the completion of this project.

Over the last several decades, school choice – in the context of educational systems that are available to choose from as well as the reasons why parents choose what they do for their child – has become a topic of interest to both educational researchers and the public at large. The Seventh-day Adventist school system, like other faith-based institutions, is uniquely positioned in this subject, as it is an educational organization framed by a religious denomination. In addition to the typical factors such as academic standards, curricular offerings and peer influence, the issue of school choice within this context also involves complex layers of culture and religiosity and spirituality. Are parents able to disengage themselves from the trappings of those expectations and beliefs and objectively choose a school system for their child? Or are religious background and experience simply too embedded into one’s psyche – and, as an extension – one’s choices to ever fully disentangle that subtext from the decision-making process? This mixed-methods study sought to better understand the relationship between parental religiosity and school choice, specifically within the Seventh-day Adventist denomination. In order to assess the influence of Adventist culture, doctrinal commitment and general religiosity, a cultural domain had to first be established. Following the methodology as laid out in cultural consensus theory, free-listing and rank-ordering tasks were given to two separate, geographically representative samples from across the continental United States. Derived from those conversations, statements were then developed that captured characteristics and behavior of a member who adhered to traditional Seventh-day Adventist culture. Those statements were written into the survey instrument, alongside validated scales for general religiosity and Adventist doctrinal commitment. The population for this study targeted any Seventh-day Adventist member in America who had K-12 school-aged children. The survey was developed in SurveyMonkey and distributed through church communiqué (websites, bulletins, announcements, etc.), official administrative channels such as ministerial department newsletters and video announcements, and social media. Over 1,000 responses came in and the data was analyzed through SPSS, specifically examining patterns of school choice among those with high or low general religiosity, doctrinal commitment and Adventist culture. The results of the data analysis demonstrated clear and significant associations between several key variables and the dependent variable of school choice. Several variables, such as Adventist culture, doctrinal commitment and a parent’s own educational background, emerged as predictors for school choice when binary logistic regressions were conducted. Adventist culture proved to be a multi-factorial construct, interacting with other variables in different ways. The conclusions from this study point to several implications for K-12 Adventist education, particularly in the area of marketing to Adventist families and further research could certainly explore that more fully.

The African American population has persistently suffered a greater disease burden from uncontrolled high blood pressure than any other ethnic/racial group. There have been many attempts to reduce the health disparity but with little changes in adverse outcomes over the years. As African Americans are very religious and incorporate spirituality into their everyday lives, this research followed a faith-based approach and was conducted in the church setting. The study was guided by the Illness Representation Model (IRM) and the Theory of Culture Care Diversity and Universality (TCCDU). One hundred male and female participants were recruited from five African American churches in Southeast Florida. Each participant met the inclusion criteria of being 35-80 years old, diagnosed with high blood pressure, members/attendees of a Judeo Christian church, and able to read and write English. A researcher-developed, five-day faith based health devotional which included high blood pressure education infused with Bible messages was used as the intervention. A quasi-experimental design of pre and posttesting was employed to evaluate high blood pressure knowledge and illness representation. High blood pressure knowledge was tested using the High Blood Pressure Prevention IQ Quiz (HBPP-IQ) and illness representation tested with the Revised Illness Perception Questionnaire (IPQ-R). The results demonstrated statistically significant improvements in four out of the five hypotheses tested, with a caveat for the timeline representation (presented as two separate outcomes). The findings indicated: High blood pressure knowledge (HBPP-IQ): p < .000; Illness Representation (IPQ-R); timeline acute/chronic: p = .003; timeline cyclical: p = .20; consequences: p = .024; personal control: p = .0005; treatment control: p = .002. These results support the use of the faith-based teaching method in educating African Americans about high blood pressure as an effort that might improve illness representation in this population. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2019. / FAU Electronic Theses and Dissertations Collection

The prevalence and incidence of breast cancer is an important issue that is affecting all women, but African American women have the lowest survival rates after breast cancer diagnosis. Historically, the Black church and faith leaders have been essential in promoting health in the African American community. Moreover, faith-based interventions have become more common within the African American community in addressing factors that affect survival rates such as early detection, cultural barriers, and education. Currently, there is not clear information on the perspectives faith leaders have on their experiences with implementing breast health interventions in their places of worship. This phenomenological study used interpretivism as the conceptual framework to understand the experiences of the faith leaders of African American congregations who participated in Worship in Pink, a faith-based breast health program implemented among congregations in metropolitan Atlanta. The research questions sought to answer what faith leaders' experiences were with participating in this intervention and what situations or contexts may have influenced their experiences. In depth, semistructured interviews were administered to a sample of 5 faith leaders who participated in Worship in Pink. There were 3 themes and 1 subtheme that emerged because of the study. The themes included partnership with Komen Atlanta, increased awareness, impact on the community, and resources. The positive social change implications include knowledge useful for faith leaders, program developers, health policy makers, health educators, and other researchers who are seeking to understand experiences of faith leaders in order to improve breast health and awareness of African American women.

Researchers have revealed that rural African American communities, which have been adversely impacted by disasters, could minimize personal injuries and property damage by being prepared before a disaster strikes. Data from past studies have shown that social networks, such as faith-based organizations (FBOs), have been instrumental in assisting rural African American communities recover from disasters such as floods and fires. This exploratory qualitative case study addressed the research question: How a rural, FBO organized resources to build a community based, all-volunteer fire department. The conceptual framework for this study incorporated concepts from social network theory and social capital theory. Purposeful sampling was used to recruit 11 participants. Data were collected through interviews, newspapers articles, and church documents. Data were analyzed using inductive analysis and Colaizzi's method for determining emergent themes. Results revealed that community members lacked the knowledge and resources needed to build the fire department. Findings further revealed that the FBO was the hub of activities where social networks organized the social capital needed to engage, recruit, and unite members in building the fire station. The themes of determination, dedication, resilience, and persistence further revealed that community members used social networks and social capital to overcome obstacles to building the fire station. Findings from this study contributes to positive social change by providing information to human services professionals, government agencies, policy makers, and community members on how FBOs can be utilized as social networks that can leverage the social capital needed to prepare isolated, rural communities for disasters.