It is presently a general conception that marriages are fast going out of fashion. This tendency is blamed on the high divorce rate all over the world. It is also believed that marriages are not the only accepted ways of having relationships. In order to counsel couples effectively in marriage therapy, the basic building blocks of a marriage have to be kept in mind. The current pre-marital counselling programs are lacking in their ability to create stronger marriages. The following encompassing research question arose: How can emotional oneness concerning newlyweds be improved through the following Scriptural guidelines for leaving of parents (Gen 2:24), cleaving (Gen 2:24) and becoming one (Gen 2:24)? The methodology used was as follows: In Chapter 2, basic-theoretical perspectives were formulated on how the Word of God explains the importance of leaving, cleaving and becoming one in the process of becoming emotionally one. The basic-theoretical perspectives were constructed based upon detailed exegesis of Genesis 2:24, as well as cursory exegesis of other relevant passages. In Chapter 3, meta-theoretical perspectives were formulated by making use of a literature study of the associated disciplines of Physiology, Psychology, Sociology and Law, with specific reference to emotions and marriage itself. An empirical study indicated that there is a real necessity for a good descriptive definition of emotional oneness. In Chapter 4, practical-theoretical guidelines were given as a result of the hermeneutical interaction between the basic-theoretical principles and the metatheoretical perspectives. Five practical guidelines were formulated to characterize an emotional oneness marriage. In Chapter 5, the researcher finally concludes that the process of leaving, cleaving and becoming one is a continuous process. It is only possible through the help of the Holy Spirit and where both newlyweds are willing to work on their marriage. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2005.

Darbe siekiama pateikti performuotą „Viči“ prekės ženklo vystymo strategijos pasiūlymą, pagal skirtingus kainų lygius. Teorinėje darbo dalyje remiantis moksline literatūra nagrinėjama prekės ženklo samprata ir funkcijos bei jo vertė, aiškinamasi nuosekli prekės ženklo vystymo schema ir jo komunikavo galimybės, apjungiant prekės ženklo architektūros modeliais ir jų pritaikomumu. Analitinėje baigiamojo darbo dalyje pristatoma pasirinktos „Vičiūnų“ įmonės veikla, jai priklausančio „Viči“ prekės ženklo, asortimento rinkoje, valdymo atvejis. Atliktas aprašomasis kokybinis (giluminis asmeninis interviu) ir aprašomasis kiekybinis (vartotojų apklausa) tyrimai. Pastebėta, kad didžiosios daugumos produktų žymėjimas, tuo pačiu „Viči“ prekės ženklu, nekuria produktų išskirtinumo, unikalumo, tad toks esamas strategijos pasirinkimas gali pradėti kenkti įmonės prestižui. Projektinėje darbo dalyje pateikiamas rekomenduotinas, moksline literatūra ir atliktais tyrimų rezultatais paremtas, „Viči“ prekės ženklo performavimo pasiūlymas bei galimos jo komunikavimo priemonės. Atlikto tyrimo rezultatai gali būti naudojami tolimesniems prekės ženklų strategijos ir jo architektūros tyrimams atlikti. Rekomenduotinas prekės ženklų performavimo pasiūlymas gali būti naudojamas „Vičiūnų“ įmonės vadovų, priimant sprendimus tolimesniam prekės ženklų vystymui, valdymui ar strateginiam perorganizavimui. / The thesis aims to provide a reshape proposal for “Viči” brand development strategy, according to the different price levels. The theoretical part of the work based on the scientific literature of the brand and the concept of function and its value, examines a consistent brand development scheme and the possibility of combining the brand architecture models and their applicability. The analytical part of the thesis presents selected “Vičiūnai” company activities ant the case of owned “Viči” brand range in market management. Performed descriptive qualitative (personal interviews) and descriptive quantitative (consumer survey) studies results are introduced. It is observed that the vast majority of product is marketed in the same “Viči” brand, because of this reason, brand don’t create exclusivity, uniqueness and it may begin to undermine the prestige of the company. In the project part, according to the theoretical framework and research results, the recommended are given. These recommendations are for “Viči” brand reshape proposal and its possible means of communication. The results of the survey can be used for further brand strategy and architecture research. Recommended brand reshape offer can be used by “Vičiūnai” managers in taking decisions for further brand development, management and strategic reorganization.

Vi har i denna studie granskat vetenskapligt publikationer rörande utomhuspedagogik. Syfte är att komma underfund med vilka effekter sådan undervisning har på elever, samt om utomhuspedagogik kan underlätta inlärningen av ämnesspecifikt innehåll. Våra frågeställningar har varit vilken inställning elever har till naturen, vilka effekter utomhuspedagogik har på elever, samt vad Sveriges befolkning vet om allemansrätten. Vi har i denna litteraturstudie granskat empiriskt utförda studier, inklusive forskning baserad på kvantitativa vetenskapliga enkäter. Resultatet av studien visar att utomhusvistelse uppskattas av både elever och pedagoger, men att den pragmatiska utomhuspedagogiken sällan bedrivs i skolor trots detta. Vi har även fått fram att det finns positiva aspekter av utomhuspedagogik, såsom fördjupad ämneskunskap, men även andra effekter såsom bättre samarbete och sammanhållning i klasserna. De hinder som framkommer i den granskade litteraturen är osäkerhet bland pedagoger och att utomhuspedagogik är tidskrävande. Vi har även kommit fram till att undervisning om miljön man befinner sig i kan få större genomslag om man befinner sig i själva miljön. I denna studie har allemansrätten använts som sådant exempel.

Although an abundance of literature is available regarding the glory of Christ in the Fourth Gospel, relatively little has been written on the glory of Christ’s followers in this Gospel. John 17.21-23 is frequently cited to promote various causes with the assumption that this text refers to church unity, but the theme of the glory that Christ has given to his people to enable their unity has scarcely been noted, and there are many diverse understandings of the nature of the oneness for which the Johannine Jesus prayed. What is the glory that Christ has given to believers? Diverse theories have been proposed, but no clear, convincing answers have been offered by contemporary interpreters. In this thesis, answers to the questions regarding the nature of the δόξα in 17.22-23 are found primarily in Chapter 17 and in the Farewell Discourse(s), but contributions are garnered from relevant passages in other sections of the Gospel as well. This is also true of the question regarding the nature of oneness in 17.22-23. The following questions are addressed: (1) Who are the people to whom Jesus has given δόξα in John 17.20-23? (2) What is the δόξα that Jesus has given to his followers? (3) What is meant by oneness of the believers in vv. 20-23? A survey of the lexicographical background of δόξα is focused on the use of δόξα in the LXX, since NT usage usually follows that of the LXX. The meaning of do,xa in the LXX, however, is partly dependent on its meaning in nonbiblical Greek and partly on the meanings of the Hebrew words that δόξα renders in the LXX. A consideration of the meanings of δόξα in the Greek OT is supplemented by an inquiry into the δόξα of the Messiah and of God's People in the LXX. Δόξα in the Apocrypha, glory in the OT Pseudepigrapha, and memra, yeqara, and shekinah in the Targums are discussed in the sections that follow, since the intertestamental writings form an important bridge between the OT and the NT. The survey of the lexicographical background of δόξα concludes with a discussion of the meanings of δόξα in the NT. Proceeding with the supposition that answers to the questions regarding the nature of the gift of δόξα and of oneness in 17.22-23 are found primarily in Chapter 17 and in the Farewell Discourse(s), the study of Chapter 17 begins first in 17.22-23 and its paragraph (vv. 20-23), and radiates out from there into the rest of Chapter 17 and the Farewell Discourse(s). Relevant passages in other sections of the Fourth Gospel are examined as well. This study does not attempt to discuss every text in the Fourth Gospel that speaks of δόξα or δόξαζω, but those that are most closely associated with the passage under consideration are studied and discussed. / Thesis (PhD (New Testament Studies))--University of Pretoria, 2008. / New Testament Studies / unrestricted

No / Is there an alternative to the undemocratic and unaccountable power of capitalist philanthropy? If people in sub-Saharan Africa at grass roots level are to regain control of their futures, they must bet everything on democracy. But the challenge this presents should not be underestimated. We need social relations through which solutions can be determined with individuals and community groups to serve their needs and over which they exert a high degree of direct responsibility. In the spirit of Ubuntu or ‘oneness’, local communities understand what is required to meet their diverse needs, whether they are revenue-generating options or changing behaviours and conditions that inhibit social transformation. Who owns and controls philanthropy, and how other forms of influence become attached to it, are questions that lie at the heart of any transformational agenda. A local ecosystem model starts from a very different set of principles – it reduces the domination and influence of capitalist philanthropy in global development and instead empowers local communities to drive forward change.

Text in Afrikaans / Die Baha'i-geloof is 'n nuwe onafhanklike wereldreligie en is redelik onbekend onder die bree Suid-Afrikaanse publiek. Hierdie kwalitatiewe studie (gebaseer op die fenomenologiese metode) het ten doel om die Baha'i-fenomeen op 'n nie-veroordelende wyse sander vooroordele te beskryf en om die Baha'is se eie Suid-Afrikaanse ervaring te registreer. Dit geskied eerstens deur 'n bespreking van die Baha'ise historiese gebeure (deel 1). Op hierdie wyse word die geloof in sy religieuse familiegroepering geplaas. Terselfdertyd verklaar hierdie deel die ontstaan en ontwikkeling van die Baha'i-geloof wereldwyd en in Suid-Afrika. Dit herdefinieer die verbondsgedagte en toon hoe Baha'is die eenheidsgedagte en die uitlewing van Baha 'u' llah se boodskap via die skepping van 'n Administratiewe orde vormgee. Sentrale Baha'i-konsepte (deel 2) aangaande die geestelike dimensie van die geloof word hierna aangestip. Dit word uitgebou met ongestruktureerde onderhoude met versigtig gekose deelnemers, waarin Baha'is dus self hul geloof in terme van die Baha'i-administrasie, wette, byeenkomste en bepalings, Godsbegrip en eskatologie sowel as hul antropologie en geskiedenis uitspel. Dit word ooreenkomstig die sentrale temas bespreek sodat 'n Baha'i-geheelbeeld gekonseptualiseer kan word. Dit word afgesluit met 'n bespreking van die Baha'i-wereldstaat as die vervulling van die profesie van die nuwe hemel en aarde. Verskeie gevolgtrekkings word uit hierdie data gemaak. Dit toon hoe die Baha'is Baha'u'llah se boodskap as sleutel gebruik sodat die moderne mens na die vestiging van 'n nuwe wereldkultuur gelei word. Hierdie strewe bekragtig die Baha'i-strategie en motto van eenheid in die verskeidenheid, en word as die oplossing vir die hedendaagse probleme van die moderne mens aangebied. Daar word dan met die Suid-Afrikaanse Baha'i-toekomsbeskouing afgesluit. / The Baha'i Faith is a new independent world religion and is vastly unknown to the South African public. The purpose of this qualitative research (based on the phenomenological method) is to describe the Baha'i phenomenon in an unbiased, non-judgemental way so that the own South African Baha'i experience is registered. The Baha'i history (part 1) is discussed first in order to place this faith in its own religious framework and to explain its origin and development worldwide as well as in South Africa. It establishes the message of the Covenant and shows how Baha'is are proclaming the unity idea and the message of Baha'u'llah via the establishment of the Administrative order. Central Baha'i concepts (part 2) concerning the spiritual dimension of the Baha'i faith are explored. It is expanded via unstructured interviews with carefully selected participants in order to let Baha'is explain their own administration, laws and regulations, concepts about God and their escatology as well as their anthropology and history. This is done in accordance to the central themes so that a total picture of Baha'i could be conceptualised. It ends with a discussion of the Baha'i worldstate as the fulfillment of the new heaven and earth prophecy. Different conclusions are made from these data. It shows how the Baha'is are using Baha'u'llah's message as the key in order to lead man to the establishment of a new modern world culture. This culture will be the fulfillment of the Baha'i strategy and motto of unity in diversity and serves as the Baha'i answer to the modern day problems. The thesis ends with the South African expectations of the future / Religious Studies and Arabic / D.Th. (Religious Studies)

Le Druzisme représente un courant philosophico-religieux qui peut être considéré comme une doctrine d'apparence religieuse, de pensée philosophique et systématique, de référence gnostique dans l'histoire de l'Islam. Ses adeptes vivent en communauté hermétique, ses sages (šeiẖs) se retirent dans des réclusions (ẖalwāt) en s'isolant comme des mystiques, ils se livrent à une retraite spirituelle sans pratique religieuse, ils ne se réfèrent à aucune tradition précédente des religions monothéistes, de par leurs écrits ou leurs pratiques. Ils conservent une tradition et une éthique avec un code de conduite et des interdits culinaires. En revanche, le Druzisme est né au sein de l'Isma`ilisme, il établit un lien intellectuel et spirituel avec la philosophie antique et avec le néoplatonisme tout en assimilant des éléments des religions d'orient avec des éléments grecs helléniques. Peut-on alors parler d'une secte de l'Islam, du moment où il n'y a aucun lien avec ce dernier sinon le milieu historique dans lequel celle-ci est vu le jour? Peut-on parler de religion, quand il n'y a aucune religiosité ou pratique religieuse exprimée ou vécue? S'agit-il de dire que l'on est face à une théosophie alors que le lien entre les membres de la communauté n'est pas fondé sur la philosophie et que le commun des Druzes n'est pas philosophe? Comment qualifier ce phénomène d'une communauté dont le lien est une foi qui n'est pas exprimée religieusement, et une doctrine dont le contenu n'est pas révélé, à laquelle s'attachent des membres qui ne le connaissent qu'une fois initiés? En somme, qui sont les Druzes et qu'est-ce que le Druzisme? Existe-t-il un lien entre cette doctrine et la gnose? / Druzism is a philosophico-religious movement which may be considered primarily as a doctrine but with a religious appearance, a systematic and philosophical thinking, with some reference to Gnosticism in the history of Islam. Its adherents live in a community of hermits, its wisemen (šeiẖs) retire in seclusion (ẖalwāt) by isolating themselves like mystics, as they deliver themselves to living in a spiritual retreat, without any religious practice ; they refer to no previous religious traditions even among the monotheistic ones, whether in reference to their sacred writings or religious practice. The Druze adheres to a tradition and a code of ethics and behaviour, as well as to culinary prohibitions. Druzism itself however, was born in the heart of Ismailism, while establishing an intellectual and a spiritual link with both ancient philosophies and neoplatonism, all the while assimilating various element of mid and far-eastern religions, mixed with Greek and Hellenistic ideas. Can we therefore speak of the Druze as if forming a sect of Islam? Can we even speak of a religion where in fact there is no trace of religiosity or religious practice either expressed or lived? Is it possible that we are facing theosophy where the link between the members of the community is certainly not founded on a philosophy? How can one qualify this phenomenon of a community where the main tenet is that of a faith which is not expressed in a religious manner, and a held doctrine the contents of which are not revealed, to which its members adhere, not knowing it fully unless once initiated? In summary, who are the Druzes, and what is Druzism? Is there a link between its doctrine and that of Gnosticism?

The purpose of this dissertation is to examine the life of Wordsworth as presented in The Prelude through the approach of Ch¡¦an (Zen) Buddhism. Three other topics will be touched on in addition to an introduction to Ch¡¦an: language, I and nature. Basic notions of Ch¡¦an are introduced to form a basis for the understanding of and interpretation of later chapters. The language of Wordsworth is analyzed to show two key points: the empty essence of language and Wordsworth¡¦s attachment to abstractions. The emptiness of abstractions in this chapter also serves as a basis for the discussions of nature in chapter four. The notion of self in The Prelude is examined in the episodes of Wordsworth¡¦s life to see his attachments and detachments; joy and sadness. Nature is then analyzed and divided into ¡§nature as it is¡¨ and ¡§nature as is meant¡¨ through the examination of The Prelude. The research finds that Wordsworth¡¦s early exposure to nature helps cultivate a much selfless ¡§I,¡¨ which explains his devotion to the French Revolution as he pursues it for the welfare of the public. His experiences of oneness with nature helps him experience rare cases of beauty, sublimity, develop imagination, and are later used as a powerful momentum to fight the conflict and pain in life. Yet as his experiences of one with nature gradually fade away from his memories under the constant conflict of his later grown-up life, he is more and more sucked into the gyration of differentiation. The mistakening of empty abstractions for his life¡¦s ideal gets him into the web of transcendental signifiers without any real solace. Attaching to abstractions only makes him stay away from the real and trap in the world of distinction and illusion. Only when he is back in nature and reality can he regain his pleasantness and joy.

This dissertation is intended to serve as a thorough examination of a particular debate between Lho pa Thugs rje dpal and Rong ston Shakya rgyal mtshan (1367-1449). According to the colophon of this medieval Tibetan debate record, which also appears to be the only currently surviving medieval Tibetan debate record in Tibetan literature, this debate took place in Sa skya and was recorded by both debaters' disciples without bias. The date of this debate was sometime between 1388 and 1393 during Rong ston's first visit to the Gtsang area.

Text in Afrikaans / Die Baha'i-geloof is 'n nuwe onafhanklike wereldreligie en is redelik onbekend onder die bree Suid-Afrikaanse publiek. Hierdie kwalitatiewe studie (gebaseer op die fenomenologiese metode) het ten doel om die Baha'i-fenomeen op 'n nie-veroordelende wyse sander vooroordele te beskryf en om die Baha'is se eie Suid-Afrikaanse ervaring te registreer. Dit geskied eerstens deur 'n bespreking van die Baha'ise historiese gebeure (deel 1). Op hierdie wyse word die geloof in sy religieuse familiegroepering geplaas. Terselfdertyd verklaar hierdie deel die ontstaan en ontwikkeling van die Baha'i-geloof wereldwyd en in Suid-Afrika. Dit herdefinieer die verbondsgedagte en toon hoe Baha'is die eenheidsgedagte en die uitlewing van Baha 'u' llah se boodskap via die skepping van 'n Administratiewe orde vormgee. Sentrale Baha'i-konsepte (deel 2) aangaande die geestelike dimensie van die geloof word hierna aangestip. Dit word uitgebou met ongestruktureerde onderhoude met versigtig gekose deelnemers, waarin Baha'is dus self hul geloof in terme van die Baha'i-administrasie, wette, byeenkomste en bepalings, Godsbegrip en eskatologie sowel as hul antropologie en geskiedenis uitspel. Dit word ooreenkomstig die sentrale temas bespreek sodat 'n Baha'i-geheelbeeld gekonseptualiseer kan word. Dit word afgesluit met 'n bespreking van die Baha'i-wereldstaat as die vervulling van die profesie van die nuwe hemel en aarde. Verskeie gevolgtrekkings word uit hierdie data gemaak. Dit toon hoe die Baha'is Baha'u'llah se boodskap as sleutel gebruik sodat die moderne mens na die vestiging van 'n nuwe wereldkultuur gelei word. Hierdie strewe bekragtig die Baha'i-strategie en motto van eenheid in die verskeidenheid, en word as die oplossing vir die hedendaagse probleme van die moderne mens aangebied. Daar word dan met die Suid-Afrikaanse Baha'i-toekomsbeskouing afgesluit. / The Baha'i Faith is a new independent world religion and is vastly unknown to the South African public. The purpose of this qualitative research (based on the phenomenological method) is to describe the Baha'i phenomenon in an unbiased, non-judgemental way so that the own South African Baha'i experience is registered. The Baha'i history (part 1) is discussed first in order to place this faith in its own religious framework and to explain its origin and development worldwide as well as in South Africa. It establishes the message of the Covenant and shows how Baha'is are proclaming the unity idea and the message of Baha'u'llah via the establishment of the Administrative order. Central Baha'i concepts (part 2) concerning the spiritual dimension of the Baha'i faith are explored. It is expanded via unstructured interviews with carefully selected participants in order to let Baha'is explain their own administration, laws and regulations, concepts about God and their escatology as well as their anthropology and history. This is done in accordance to the central themes so that a total picture of Baha'i could be conceptualised. It ends with a discussion of the Baha'i worldstate as the fulfillment of the new heaven and earth prophecy. Different conclusions are made from these data. It shows how the Baha'is are using Baha'u'llah's message as the key in order to lead man to the establishment of a new modern world culture. This culture will be the fulfillment of the Baha'i strategy and motto of unity in diversity and serves as the Baha'i answer to the modern day problems. The thesis ends with the South African expectations of the future / Religious Studies and Arabic / D.Th. (Religious Studies)