This paper¡¦s purpose is to highlight the retribution of Taiwanese folktales and hope that through combining stories and religions together to educate people and encourage people to behave good and honest. This paper uses the view of Buddhism and Taoism to analysis 148 pieces of Taiwanese folktales by synthesis, induction and comparison. Hope that in using of the folktales and the religion theory to encourage people to behave good and honest instead of evildoing. Regulating their own behavior by following the good and ethical standards, to make sure that they can live their life safely and healthy. The first chapter includes research motives, methods, scope of the study and documents investigation. Second chapter defines the folk literatures and folk tales¡¦ ways and means of transmission for the relation between Fujian and Taiwanese folk tales and the process of Taiwanese folk tales development. Third chapter is the main part of this paper. First I sorted out Buddhist and Taoist ideas; which are retribution of good and evil, through their classic. Then I analyze the religious view through the pattern of the retribution which happens in the roles of Taiwanese folktales. The main focus is on Buddhism¡¦s causal concept, hell concept and the concept of reincarnation. Taoist concept of celestial theory, remain-sustain theory and Gods dominate over rewards and punishments theory. Fourth chapter discusses about retribution causes, methods and results of the role in the Taiwanese folk tales, as well as the meaning that folktales has on itself. Fifth chapter is to conclude the ideas and theory which were presented in this paper. Buddhism believes cause and effect cycle. Taoist believes that Gods dominate over reward and punishment. Buddhist theory of causation tells us that people who behave badly will become livestock or even fall into hell after death. People who behave good and honest will go to heaven or reincarnate to a good family after death. Taoism theory¡¦s judge system tells people that Gods record each person's words and deeds. People believe "What goes around, comes around" for over thousands of years and it has created a strong constraint among the people. Folktales also help build up this strong constraint force. Perhaps the constraint in people¡¦s mind has grown weaker in this emotionless modern generation. I hope this paper can recall people's minds and the goodness of the heart once again, in hoping that this emotion and believe will last along in the future.

According to retributivism, what justifies punishment is a wrongdoer's desert. Critics argue that retributivists fail to provide sufficient justification for punishment. Herbert Morris offers the type of justification critics demand, providing an account of punishment that: 1) values autonomy, and 2) appeals to the principle of fairness. Punishment, in this account, restores equilibrium of benefits and burdens with respect to autonomy. Since punishment largely ignores the autonomy of the victim, however, punishment alone seems unable to ensure justice. In order to provide a more complete account of justice, I contend that one must be committed to retributivism and restoration. Indeed, restoration of the victim’s autonomy may be understood to be part of a completed deployment of the rationale for punishment.

Bibliography: leaves 266-273 / 273 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, Dept. of Classics, 1987

Thesis (D. Min.)--Denver Conservative Baptist Seminary, 1994. / Includes bibliographical references (leaves 184-191).

Thesis (D. Min.)--Denver Conservative Baptist Seminary, 1994. / This is an electronic reproduction of TREN, #090-0132. Includes bibliographical references (leaves 184-191).

Forgiveness is traditionally understood as a personal change of heart, in which an individual victim of a wrongdoing overcomes her resentment towards the perpetrator of that wrongdoing. Peter Strawson (1974) famously argued that resentment is a personal participant retributive reactive attitude, and the overcoming of such an attitude through forgiveness is itself a personal reactive attitude – in other words, forgiveness is an affective response to a wrongdoing by an individual victim, that is devoid of a retributive element. Because reactive attitudes are personal, it is argued that collectives – groups of individuals – cannot forgive, since collectives cannot, as collectives, hold reactive attitudes. I argue against this. I show that it is possible for collectives to hold attitudes in a way that is not reducible to individuals holding attitudes as individuals, and yet these attitudes still remain personal. Individuals exist within communities, and are interdependent on one another. Much of an individual‟s beliefs and attitudes depend on the collectives that she is a part of. I argue that an attitude is collective when it is deemed to be the appropriate attitude for members of the collective to hold. Members of the collective will take this attitude on as their own insofar as they identify themselves as members of the collective. Individuals hold the attitude, making the attitude personal, but since the individuals hold the attitude in virtue of their membership to a collective, the attitude is also collective. Given that forgiveness is itself a reactive attitude, and that collectives can hold attitudes, I argue that it is possible for a collective to forgive. Members of a collective will come to forgive when forgiveness is held up as the appropriate attitude for them, and once enough members have taken on the attitude of forgiveness as their own attitude, a collective can be said to have forgiven.

This Master's degree thesis deals with the life of the important builder Hubert Svoboda from Brno, who was after the Second World War sentenced to two years in prison. The structure of this thesis is based on two interedependent chapters. In the initial study there is presented the story of Hubert Svoboda, from his birth to his death. The reader will learn what stood behind builder's collaboration. The following chapter describes the historians path to reconstructure the history of the present. There were made subchapters concerning the history of the present, which take part on scholar's interpretation. According to the usage of the oral history method, the next chapters are devoted to the validity of narrator's statements, to compare the validity not only of the witnesses, but of the archival source too. This work is based on my own methodological approach, which I have created during my research and in the same time it's the only one, which reflects the history of the present in the historic work.

ACTIVITIES Extraordinary People's Courts in the period 1945- 1948 Abstract The purpose of my PhD. Viva thesis was analysis of standards created on the basis of the Decrees in relation to to the activities of Extraordinary People's Courts in individual regions, as a means to punish war crimes, traitors and collaborators. Retributive justice was a response to the events of the war. The legal regulations concerning both topics were not created spontaneously in response to the end of the wartime conflict, but were prepared over an extended period by the government in exile and international organisations during the war. As well as a general list and description of the basic Decree legislation, the author's goal was also to describe to readers implementation of these regulations during the chaotic post-war period in Czechoslovakia. Implementary regulations were used for this purpose, not only on the level of decrees, but also in the form of guidelines, instructions or interpretive standpoints, which expounded the fairly terse provisions of the Decree and also responded to the current problems concerning interpretation at the time. Specific criminal cases heard by the Extraordinary People's Courts were also processed for the purpose of fulfilling this goal, so that the author was able to illustrate practical...

This thesis deals with the retribution judicature within Czech cinematography in the years 1945-1948. Right after the Second World War, revolutionary denazification commission came into being on the level of companies and union boards. Almost 270 workers from all areas of cinematography underwent the process of the Disciplinary Board of the Union of Czech film workers, including cinema usherettes or directors of film companies. The cases were not judged on any legal basis, but rather under the supervision of a new cinematography leadership. For many of the workers it ended in being forced to leave the industry. Some of the cases were included into the proceedings of the Great Retribution Decree or the Small Retribution Decree. According to the Extraordinary People's Courts and the Penalty Finding Commissions the people were likely to end up in prison or with a fine, or for the worst case there was a possibility of the death sentence. Eventhough an extensive number of cinematography workers stood in front of these courts the conclusions had not such a big influence on the future of Czech film industry as it was in the case of the Disciplinary Board. Despite of this fact, the revolutionary and the offical branches of retribution are often mixed up. The aim of this thesis is to make a distinction and...

This diploma thesis is about the post-war retribution on all its levels, from international military tribunals in Nuremberg and Tokyo to work of two extraordinary people's courts in Plzeň and Most, of whose activity the text applies. The text aims on women, because previous theses were mostly focused on men, which hold the more important position in the Nazi regime. On account of different roles of both sexes there is a diverse structure of committed crimes - the most frequented type of crimes for men were crimes against the state, while in a women's case it was denunciation. This fact could be partly explained by lesser possibilities of women for direct using of a repressive apparatus of the regime. The aim of the thesis is to bring in a comparison of activity of both mentioned courts against women. Main difference between those two regions is that the most of the Plzeň region was in Czech inland, but the Most area was located in the borderlands with a German majority. We could say that the result for this fact was higher rigidity of the Extraordinary People's Court in Plzeň that exceeded the second court in both percentage of sentences and rigidity of punishments. The thesis describes activity of these two courts simultaneously, with regard to all types of crimes that were committed during the...