Summaries in English and Afrikaans / Text in Afrikaans / Die boek Job verwerp vergelding as enigste verklaringsbeginsel van goed en kwaad, maar sluit vergelding en beloning nie heeltemal uit nie: Onmiddellike straf op sonde is onversoenbaar met God se genade, maar indien daar volhard word in kwaad, sal God dit uiteindelik straf net soos Hy uiteindelik die goeie beloon. Die klem op 'n histories-kritiese uitleg van die boek Job, het in die verlede daartoe gelei dat die moontlike literere eenheid van die boek dikwels uit die oog verloor is. Hoewel die boek sander enige twyfel saamgestel is uit verskillende bronne, impliseer dit nie noodwendig dat die auteur nie sy bronne tot 'n sinvolle geheel gei'ntegreer het nie. Die boek Job toon tekens dat dit hoofsaaklik die werk van een auteur was wat sy. bron(ne) net as 'n vertrekpunt gebruik het, maar nogtans 'n heeltemal nuwe werk gekomponeer het met 'n basiese eenheid in struktuur en inhoud. Histories-kritiese eksegete beskou gewoonlik die redevoerings met die drie vriende en die Godsrede as 'n eenheid, maar beskou die raamvertelling en die Elihu-rede as afsonderlike bronne met 'n eie siening van die teodisee-probleem. Die boek Job moet egter as 'n literere-eenheid verstaan word, met 'n enkele geintegreerde standpunt oor die teodisee-probleem. Die raamvertelling kan in sy huidige vorm slegs in samehang met die poetiese deel verstaan word en hied nie 'n afsonderlike siening oor die teodisee-probleem nie. Die Elihu-karakter vervul 'n antler funksie in die boek as Job se drie vriende. Die Elihu-rede vorm 'n hegte eenheid met die res van die boek en hied 'n inleiding tot die Godsrede. Die Godsrede kan gebruik word as 'n samevatting van die Job-auteur se standpunt oor die teodisee-probleem. / The book Job rejects retribution and reward as the only principle for explaining good and evil, but acknowledges it's existence: Immediate punishment for sinning can not be reconciled with the love of God, but repeated wrongdoing will ultimately be punished by God, just as the good will be rewarded. In the past the emphasis on a historical critical explanation of the book Job, possibly caused that the literary entity of the book was overlooked. Even though the book is definitely compounded from different sources, it doesn't necessarily mean that the author did not integrate these sources to a meaningful entity. There are certain aspects in the book that indicate that the book was written by one author who used his source(s) as a basis, from which he created a new narrative. In this new creation, the contents and structure of all parts form a basic entity. Historical critical exegetes usually see the speeches of Job's three friends and the Lords' Speeches as an entity. The framework and the Elihu speeches though, are seen as coming from different sources with it's own view on the problem of theodicy. The book Job must, however, be seen as a litermy entity with one integral viewpoint on the problem of theodicy. Although Elihu plays a different role from that of the three friends of Job, his speeches are tightly interwoven with the rest of this book and he can be seen as the forerunner of the Speeches of the Lord. The Speeches of the Lord can be used as a summary of the author's viewpoint on the problem of theodicy. / Th.D.(Old Testament)

In the aftermath of the Truth and Reconciliation Commission in South Africa J.M.Coetzee writes of the "system" of guilt and shame, debt and retribution which operates throughout society. He and writers like Doris Lessing and Barbara Kingsolver tell stories which traverse and explore the paths tracked by society's quest for healing and restitution. (White) women too, Coetzee's protagonist (in Disgrace) muses, must have a place, a "niche" in this system. What is this "niche" and what role do the women in these texts play in the reparation of colonial wrong? How is their position dictated by discourses which acknowledge the agency of the (female) body in epistemologies of guilt and power? This mini-dissertation attempts to trace the figure of the white woman in three late 201h-/early 21 51-century postcolonial literary texts, in order to read the phrases of meaning that have been inscribed on her body. The novels read are J.M.Coetzee's Disgrace, Barbara Kingsolver's The Poisonwood Bible and Doris Lessing's The Grass is Singing. / English Studies / M. Eng. (Gender, Identity and Embodiment)

Résumé The outrageous crimes committed by the Nazis and their treacherous accomplices in Czechoslovakia demanded strict justice. These were the first words of the Decree No. 16/1945 concerning the punishment of Nazi criminals, traitors and their accomplices and concerning the Extraordinary People's Courts (so called the Great Decree). This decree was used to punish Nazi criminals, traitors and their accomplices who stood trial before the Extraordinary People's Courts. The biggest extraordinary people's court resided in Prague, it carried out its activity from 5th September 1945 to 4th July 1947 and it had to deal with eleven thousand cases. During its existence this court had to solve a lot of issues: such as missing professional judges and public prosecutors, problematic cooperation with the District National Committees, and finally the interpretation of problematic provisions. A lot of important Nazis had to stand trial before this court, such as the prosecutor of the Special court Kurt Blaschtowitschka, the politician of the First Republic and the Minister of State for Bohemia and Moravia Karl Hermann Frank, the Deputy Protector of Bohemia and Moravia Kurt Daluege, the gestapo leader in Kladno Harald Wiesmann with another fifteen gestapo members and at last the parachutist and later paid confident, the...

This diploma thesis focuses on the picture of removing German citizens from the region of Vrchlabí in regional newspapers. Its main goal is to characterise the district of Vrchlabí, which ceased to exist in 1961, and the conditions of German citizens and the Czech minority and to depict the reflection of events succeeding World War II, as the regional periodicals presented it. The author also focuses on conditions for regional periodicals to come into existence and on the actual periodicals focusing on the region of Vrchlabí and on the events succeeding the war in Vrchlabí and its surrounding area, as well as on the authors writing for these periodicals. Powered by TCPDF (www.tcpdf.org)

Several justifications exist for the death penalty, yet it is only recently that the concept of “closure” has come to serve as a rationale for American capital punishment. This contemporary justification promises murder victims’ families that the execution of their loved one’s murderer should provide them with “closure”—a contested word that typically denotes an end to the pain associated with their loved one’s murder. How and when this new narrative came about has garnered little scholarly attention, particularly as murder victims’ families begin to challenge closure as relevant to their healing. The goals of the current study seek to: 1) elucidate how closure entered the American death penalty debate; 2) illustrate the myriad meanings assigned to closure, identifying how various stakeholders have trafficked in the term’s use; 3) examine how closure has been used politically to legitimize death penalty practices and the state’s right to take life; and 4) critically analyze claims that closure has “symbolically transformed” the American death penalty today. The study employs discursive textual analysis of nearly 2500 American newspaper stories from 1989 to 2008, legislative hearings, legal case histories, academic and popular sources, and archival materials from American death penalty and victims’ rights groups during this twenty year period. The findings illustrate that closure entered death penalty discourse in the late 1980s, and reached a tipping point in news coverage in 2001 with Timothy McVeigh’s execution. While the term was used in nearly every way imaginable, the findings illustrate it was most prominently used in supporting secondary victims’ “right to view” the executions of their loved ones’ murderers and in justifying Timothy McVeigh’s execution for his role in the Oklahoma City Bombing. I argue that the media’s sensational portrayals of such historical moments allowed them to serve as “galvanizing events” ushering in closure as a powerful symbol in justifying the state’s right to take life and the view that executions are a form of “therapeutic justice.” Despite closure being used to support certain death penalty practices, the analyses presented here provide little support for the notion that closure has “symbolically transformed” American capital punishment today as has been suggested by some scholars. Closure is a small blip in print news coverage and does not resonate strongly with Americans’ support for capital punishment in national opinion polls. The study concludes with a critical examination of the role of closure as a contemporary, and empirically unchallenged, justification for the death penalty—one that serves as an empty promise for murder victims’ loved ones. / text

This thesis explores the relationship between philosophy and policy in the context of three California policies, Determinate Sentencing, Three Strikes, and Realignment. The philosophy portion includes theories of retribution, deterrence, and rehabilitation, focusing on the tensions and conflicts within them.

Summaries in English and Afrikaans / Text in Afrikaans / Die boek Job verwerp vergelding as enigste verklaringsbeginsel van goed en kwaad, maar sluit vergelding en beloning nie heeltemal uit nie: Onmiddellike straf op sonde is onversoenbaar met God se genade, maar indien daar volhard word in kwaad, sal God dit uiteindelik straf net soos Hy uiteindelik die goeie beloon. Die klem op 'n histories-kritiese uitleg van die boek Job, het in die verlede daartoe gelei dat die moontlike literere eenheid van die boek dikwels uit die oog verloor is. Hoewel die boek sander enige twyfel saamgestel is uit verskillende bronne, impliseer dit nie noodwendig dat die auteur nie sy bronne tot 'n sinvolle geheel gei'ntegreer het nie. Die boek Job toon tekens dat dit hoofsaaklik die werk van een auteur was wat sy. bron(ne) net as 'n vertrekpunt gebruik het, maar nogtans 'n heeltemal nuwe werk gekomponeer het met 'n basiese eenheid in struktuur en inhoud. Histories-kritiese eksegete beskou gewoonlik die redevoerings met die drie vriende en die Godsrede as 'n eenheid, maar beskou die raamvertelling en die Elihu-rede as afsonderlike bronne met 'n eie siening van die teodisee-probleem. Die boek Job moet egter as 'n literere-eenheid verstaan word, met 'n enkele geintegreerde standpunt oor die teodisee-probleem. Die raamvertelling kan in sy huidige vorm slegs in samehang met die poetiese deel verstaan word en hied nie 'n afsonderlike siening oor die teodisee-probleem nie. Die Elihu-karakter vervul 'n antler funksie in die boek as Job se drie vriende. Die Elihu-rede vorm 'n hegte eenheid met die res van die boek en hied 'n inleiding tot die Godsrede. Die Godsrede kan gebruik word as 'n samevatting van die Job-auteur se standpunt oor die teodisee-probleem. / The book Job rejects retribution and reward as the only principle for explaining good and evil, but acknowledges it's existence: Immediate punishment for sinning can not be reconciled with the love of God, but repeated wrongdoing will ultimately be punished by God, just as the good will be rewarded. In the past the emphasis on a historical critical explanation of the book Job, possibly caused that the literary entity of the book was overlooked. Even though the book is definitely compounded from different sources, it doesn't necessarily mean that the author did not integrate these sources to a meaningful entity. There are certain aspects in the book that indicate that the book was written by one author who used his source(s) as a basis, from which he created a new narrative. In this new creation, the contents and structure of all parts form a basic entity. Historical critical exegetes usually see the speeches of Job's three friends and the Lords' Speeches as an entity. The framework and the Elihu speeches though, are seen as coming from different sources with it's own view on the problem of theodicy. The book Job must, however, be seen as a litermy entity with one integral viewpoint on the problem of theodicy. Although Elihu plays a different role from that of the three friends of Job, his speeches are tightly interwoven with the rest of this book and he can be seen as the forerunner of the Speeches of the Lord. The Speeches of the Lord can be used as a summary of the author's viewpoint on the problem of theodicy. / Th.D.(Old Testament)

In the aftermath of the Truth and Reconciliation Commission in South Africa J.M.Coetzee writes of the "system" of guilt and shame, debt and retribution which operates throughout society. He and writers like Doris Lessing and Barbara Kingsolver tell stories which traverse and explore the paths tracked by society's quest for healing and restitution. (White) women too, Coetzee's protagonist (in Disgrace) muses, must have a place, a "niche" in this system. What is this "niche" and what role do the women in these texts play in the reparation of colonial wrong? How is their position dictated by discourses which acknowledge the agency of the (female) body in epistemologies of guilt and power? This mini-dissertation attempts to trace the figure of the white woman in three late 201h-/early 21 51-century postcolonial literary texts, in order to read the phrases of meaning that have been inscribed on her body. The novels read are J.M.Coetzee's Disgrace, Barbara Kingsolver's The Poisonwood Bible and Doris Lessing's The Grass is Singing. / English Studies / M. Eng. (Gender, Identity and Embodiment)

M.A. / “A philosophy untouched by the shadows on the wall can only yield a sterile utopia” (Sandel, 2009: p.29). Plato’s prisoners in the cave allegory were to forfeit the shadows against the cave wall and therefore their physical world if they were eventually to reach pure knowledge. It is arguable that the same thought has been prevalent in Western philosophy in that as philosophers we have sought to get on our metaphoric high horses and try to tell the rest of the world how best to live their lives, believe, think about concepts, etc. Philosophy has therefore always strived for the ideal state, ethical system or perfect theory that will make our existence so much more orderly, logical or neat. Such utopia usually comes at a price, as we would most likely have to renounce or dampen what I believe can be held as innately human tendencies such as our sexual wants, progressing and stamping our dominance through war, violence and the need for revenge. Wanting to have, to dominate others and to get even with those who harmed you is usually seen as base or even barbaric, but they nonetheless continue to be part of our human make up. If giving up such traits would help us achieve a utopia, this utopia would not only be sterile due to it suppressing some of our most basic traits, but it would also be flawed. Suppressing such traits does not mean that they do not exist or have been done away with - they may surface at any time to cause disharmony in the “ideal” state, which would logically entail that instead of trying to do away with such traits, a way should rather be found to accommodate them.

This thesis compares afterwar fates of three noblemen from the foothills of the Šumava mountains - prince Joseph Windischgrätz, Otomar von Pelikan and Georg Heintschel von Heinegg. These noblemen share a few characteristics. Except being members of the royalty, their mother tongue was German and they all had similarly huge property in a size of a few hundreds hectares. These estates were situated in the not so fertile area of the Šumava foothills. Since all three men were noblemen, after 1918, they felt as being strangers in their own country. This impression was even stronger on their Šumava manor farm estates which were situated in predominantly Czech areas with German minority. Each of the men reacted differently to his uprootedness - Georg Heintschel was involved in the Austrian Fatherland Front and he later entered NSDAP and was a dedicated Nazi member. After the war, he was for this sentenced to death. Pelikan pinned his hopes on Sudeten German movement and entered SdP and during the so-called second republic also into NSDAP. However, already in the beginning of the war he started to temper his opinions and at the end he used his position in the Nazi hierarchy for helping people. Pelikan represents an example of an equivocal collaboration in this thesis. Pelikan's afterwar trial lacks verdict because...